百年“龍學”：《文心雕龍》研究的龍學現代之路

演講人：吳(wu)中勝 演講地點：廣東工業大學 演講時間：2024年3月

　　學界一般簡稱“《文心雕龍》學”為“龍學”。在現代學術史上，百年關于一本書的文心研究被稱為“某某學”的委實不多，而“龍學”就是雕龍的現代其中長盛不衰的專門之學。在20世紀初期中國學術現代進程開啟之時，研究《文心雕龍》研究是龍學百姓神彩票如何(he)(he)融(rong)入這一(yi)進程(cheng)，進而迎來百(bai)(bai)年(nian)“龍(long)學(xue)”興盛的百(bai)(bai)年(nian)呢？回顧百(bai)(bai)年(nian)以(yi)來的“龍(long)學(xue)”發展歷程(cheng)，我們有必要從學(xue)理上思考“龍(long)學(xue)”何(he)(he)以(yi)興、文(wen)心(xin)何(he)(he)以(yi)繼續(xu)興等涉及學(xue)科發展的雕龍(long)的現代(dai)重(zhong)要問題。

　　吳中(zhong)勝?贛南師范大學二級教授，江西省百千(qian)萬工(gong)程(cheng)人(ren)選(xuan)、龍(long)學江西省“雙千(qian)計劃”人(ren)選(xuan)、百年中(zhong)國《文心雕(diao)龍(long)》學會常務理(li)事、文心中(zhong)國古(gu)代文學理(li)論學會常務理(li)事，雕(diao)龍(long)的現代主持國家社(she)會科學基金重大項目(mu)子課題等。研究

　　《文(wen)心雕龍(long)》書影?資料圖片

　　明(ming)五(wu)色(se)套(tao)印(yin)本《劉子文心雕龍》。由明(ming)代萬歷(li)年間吳興(xing)閔、凌兩大出(chu)版(ban)家族中凌云、閔繩初合刻，五(wu)色(se)套(tao)印(yin)源(yuan)自明(ming)代著名文學家楊慎(shen)以紅、綠、青、黃、白五(wu)種(zhong)顏色(se)批點，版(ban)本價值(zhi)極高。圖片(pian)來(lai)源(yuan)：遼寧(ning)省(sheng)圖書(shu)館（遼寧(ning)省(sheng)古籍保護中心）

明弘(hong)治十七年（1504）馮允中刻(ke)本《文心雕龍(long)》。資料圖(tu)片

劉勰像?資料圖片

　　開端：具備現代科學質素

　　五四運動前后，西方現代學術理念以前所未有的速度在近代中國知識界傳播，中國學術的現代進程由此開始。當時學人受科學主義影響，認為一種理論是否科學、成熟的標志，就在于其是否建立了嚴密的邏輯體系。正如梁漱溟所言：“科學是知識之正軌或典范；只有科學，才算確實而有系統的知識。”（《中國文化要義》）當時的文學研究也受這種科學主義的影響。如張相說：“近世研治科學，析類之事，目為至要。植物學家，部門科屬諸名，井井而談，屬隸無紊，譬諸草木，區以別矣，矧在文章，渠不若彼。”（《古今文綜》綴言）認為文學研究也像植物學一樣，要分門別類、百姓彩票官網登錄條(tiao)分(fen)縷析(xi)。徐昂也說：“無論字與文(wen)，研究宜用治科學方法，澈底分(fen)析(xi)。”（《文(wen)談》自序續）這種從自然科學移用過(guo)來的(de)科學主義觀(guan)念，很大程度(du)上影響了當時(shi)學者們對(dui)《文(wen)心雕(diao)龍》的(de)選擇。

　　五(wu)四運動前后，于中(zhong)西文(wen)(wen)(wen)(wen)(wen)(wen)化(hua)的(de)(de)(de)(de)對比中(zhong)，學(xue)(xue)(xue)(xue)(xue)者(zhe)們想(xiang)從幾(ji)千(qian)年(nian)的(de)(de)(de)(de)中(zhong)國(guo)(guo)文(wen)(wen)(wen)(wen)(wen)(wen)論(lun)史(shi)中(zhong)找出(chu)堪比西方文(wen)(wen)(wen)(wen)(wen)(wen)論(lun)體系的(de)(de)(de)(de)著作(zuo)，尋(xun)覓的(de)(de)(de)(de)結果(guo)就(jiu)是，《文(wen)(wen)(wen)(wen)(wen)(wen)心(xin)雕龍(long)》逐漸(jian)進入學(xue)(xue)(xue)(xue)(xue)者(zhe)視野。如劉節說(shuo)(shuo)(shuo)：“若彥(yan)和(he)(he)《雕龍(long)》，則可以(yi)(yi)(yi)言文(wen)(wen)(wen)(wen)(wen)(wen)學(xue)(xue)(xue)(xue)(xue)原理(li)矣。”《文(wen)(wen)(wen)(wen)(wen)(wen)心(xin)雕龍(long)》是“純粹之(zhi)文(wen)(wen)(wen)(wen)(wen)(wen)學(xue)(xue)(xue)(xue)(xue)體制”“說(shuo)(shuo)(shuo)理(li)精(jing)密，條(tiao)貫有序”。（《劉勰評(ping)(ping)(ping)傳(chuan)》，《國(guo)(guo)學(xue)(xue)(xue)(xue)(xue)月報(bao)》1927年(nian)第2卷第3期(qi)）梁繩(sheng)祎說(shuo)(shuo)(shuo)：“像萊辛（Lessing）、馬太·安(an)諾(nuo)德（Matthew?Arnold）、泰(tai)因（Taine）以(yi)(yi)(yi)及(ji)現(xian)代(dai)的(de)(de)(de)(de)喬治·勃蘭(lan)特(te)（George?Brandes），全(quan)是以(yi)(yi)(yi)批(pi)(pi)(pi)評(ping)(ping)(ping)名(ming)家的(de)(de)(de)(de)。他(ta)們評(ping)(ping)(ping)論(lun)的(de)(de)(de)(de)勢力(li)都很偉大，有時單詞片語都要傳(chuan)遍世界(jie)，不(bu)用(yong)說(shuo)(shuo)(shuo)這種批(pi)(pi)(pi)評(ping)(ping)(ping)是文(wen)(wen)(wen)(wen)(wen)(wen)學(xue)(xue)(xue)(xue)(xue)進化(hua)極(ji)有關的(de)(de)(de)(de)助力(li)。”反觀(guan)中(zhong)國(guo)(guo)文(wen)(wen)(wen)(wen)(wen)(wen)學(xue)(xue)(xue)(xue)(xue)界(jie)，在(zai)古(gu)典文(wen)(wen)(wen)(wen)(wen)(wen)學(xue)(xue)(xue)(xue)(xue)批(pi)(pi)(pi)評(ping)(ping)(ping)傳(chuan)統(tong)中(zhong)，他(ta)發現(xian)了(le)《文(wen)(wen)(wen)(wen)(wen)(wen)心(xin)雕龍(long)》的(de)(de)(de)(de)當代(dai)價值(zhi)：“在(zai)過去可憐的(de)(de)(de)(de)文(wen)(wen)(wen)(wen)(wen)(wen)學(xue)(xue)(xue)(xue)(xue)批(pi)(pi)(pi)評(ping)(ping)(ping)史(shi)中(zhong)，尋(xun)一(yi)點萌(meng)芽(ya)，我們不(bu)得不(bu)推重千(qian)余(yu)年(nian)前的(de)(de)(de)(de)劉彥(yan)和(he)(he)。他(ta)著了(le)一(yi)部專(zhuan)(zhuan)論(lun)文(wen)(wen)(wen)(wen)(wen)(wen)學(xue)(xue)(xue)(xue)(xue)的(de)(de)(de)(de)書，叫作(zuo)《文(wen)(wen)(wen)(wen)(wen)(wen)心(xin)雕龍(long)》。”（《文(wen)(wen)(wen)(wen)(wen)(wen)學(xue)(xue)(xue)(xue)(xue)批(pi)(pi)(pi)評(ping)(ping)(ping)家劉彥(yan)和(he)(he)評(ping)(ping)(ping)傳(chuan)》，1927年(nian)6月《中(zhong)國(guo)(guo)文(wen)(wen)(wen)(wen)(wen)(wen)學(xue)(xue)(xue)(xue)(xue)研(yan)究》專(zhuan)(zhuan)號）梁繩(sheng)祎是用(yong)來自西方的(de)(de)(de)(de)現(xian)代(dai)科(ke)學(xue)(xue)(xue)(xue)(xue)理(li)論(lun)方法(fa)去解(jie)讀(du)《文(wen)(wen)(wen)(wen)(wen)(wen)心(xin)雕龍(long)》，他(ta)在(zai)文(wen)(wen)(wen)(wen)(wen)(wen)中(zhong)提到意大利但丁(ding)的(de)(de)(de)(de)《神(shen)曲》、德國(guo)(guo)的(de)(de)(de)(de)尼(ni)采以(yi)(yi)(yi)及(ji)俄羅(luo)斯(si)的(de)(de)(de)(de)托爾斯(si)泰(tai)、屠格涅夫(fu)等(deng)外國(guo)(guo)作(zuo)家作(zuo)品。

　　值得注意的是，五四運動前后，新舊兩派文化陣營在許多問題上都是針鋒相對的，但是在對待《文心雕龍》的評價上，兩派意見卻出奇地一致。這是因為新舊兩派的學者從各自不同的角度出發，都觀察到《文心雕龍》的價值堪比西方文論。作為新文化運動的旗手，魯迅評價說：“東則有劉彥和之《文心》，西則有亞里斯多德之《詩學》，解析神質，包舉洪纖，開源發流，百姓彩票最新網址為(wei)世楷式。”（《集外集拾遺補編·論(lun)(lun)詩題記》）他認(ren)為(wei)，中(zhong)西(xi)方文(wen)(wen)(wen)論(lun)(lun)都有(you)邏輯(ji)體(ti)系嚴(yan)密的(de)理論(lun)(lun)著作，《文(wen)(wen)(wen)心(xin)雕(diao)(diao)龍》和(he)《詩學(xue)》分別對中(zhong)西(xi)方文(wen)(wen)(wen)論(lun)(lun)產生(sheng)深(shen)遠影響。作為(wei)文(wen)(wen)(wen)化(hua)保守派(pai)的(de)首領(ling)，章太(tai)炎(yan)早(zao)在20世紀初年(nian)就(jiu)在日(ri)本開設“國學(xue)講(jiang)演(yan)會”，講(jiang)授《文(wen)(wen)(wen)心(xin)雕(diao)(diao)龍》。據(ju)學(xue)者(zhe)考察：“章氏(shi)弟子們(men)的(de)記錄稿，至(zhi)(zhi)今還塵埋在上海圖書館(guan)。”（周興陸撰《章太(tai)炎(yan)講(jiang)解(jie)〈文(wen)(wen)(wen)心(xin)雕(diao)(diao)龍〉辨釋(shi)》）而據(ju)《錢玄(xuan)同日(ri)記》1909年(nian)3月18日(ri)載：“是(shi)日(ri)《文(wen)(wen)(wen)心(xin)雕(diao)(diao)龍》講(jiang)了九篇，九至(zhi)(zhi)十……與(yu)季剛同行(xing)。”由此我們(men)可知，黃(huang)侃、錢玄(xuan)同等(deng)章門弟子曾經比(bi)較系統地跟章太(tai)炎(yan)學(xue)過《文(wen)(wen)(wen)心(xin)雕(diao)(diao)龍》。黃(huang)侃認(ren)為(wei)《文(wen)(wen)(wen)心(xin)雕(diao)(diao)龍》是(shi)論(lun)(lun)文(wen)(wen)(wen)之“專著”：“敷(fu)陳詳核，征(zheng)證(zheng)豐多，枝葉扶疏，原(yuan)流粲然(ran)。”（《文(wen)(wen)(wen)心(xin)雕(diao)(diao)龍札記》）黃(huang)侃是(shi)從尊崇(chong)傳(chuan)統文(wen)(wen)(wen)化(hua)的(de)角度來推崇(chong)《文(wen)(wen)(wen)心(xin)雕(diao)(diao)龍》的(de)，意在證(zheng)明(ming)西(xi)方所謂的(de)邏輯(ji)體(ti)系其實中(zhong)國古(gu)人早(zao)已有(you)之。誠如吳承學(xue)所指出的(de)：“在清末民初，《文(wen)(wen)(wen)心(xin)雕(diao)(diao)龍》仍是(shi)傳(chuan)統學(xue)者(zhe)用(yong)來捍衛(wei)和(he)發揚(yang)本土文(wen)(wen)(wen)化(hua)的(de)重要思想資源(yuan)。”（《近古(gu)文(wen)(wen)(wen)章與(yu)文(wen)(wen)(wen)體(ti)學(xue)研究》）

　　1923年(nian)，梁啟(qi)超在答《清華周刊》記者《國學(xue)入門書要(yao)及讀(du)法》中，把《文(wen)(wen)(wen)(wen)(wen)心(xin)(xin)雕(diao)(diao)(diao)龍》歸為“隨意涉覽(lan)書類(lei)”（《讀(du)書指南》）。梁氏似乎不是很看重(zhong)(zhong)《文(wen)(wen)(wen)(wen)(wen)心(xin)(xin)雕(diao)(diao)(diao)龍》，但(dan)實(shi)際上他(ta)是非常(chang)重(zhong)(zhong)視《文(wen)(wen)(wen)(wen)(wen)心(xin)(xin)雕(diao)(diao)(diao)龍》的(de)(de)(de)理(li)論(lun)(lun)思(si)想和文(wen)(wen)(wen)(wen)(wen)學(xue)藝術的(de)(de)(de)。1925年(nian)，梁啟(qi)超評價《文(wen)(wen)(wen)(wen)(wen)心(xin)(xin)雕(diao)(diao)(diao)龍》：“誠文(wen)(wen)(wen)(wen)(wen)思(si)之奧府(fu)，而文(wen)(wen)(wen)(wen)(wen)學(xue)之津逮也。”（《范文(wen)(wen)(wen)(wen)(wen)瀾〈文(wen)(wen)(wen)(wen)(wen)心(xin)(xin)雕(diao)(diao)(diao)龍講疏〉序》）《文(wen)(wen)(wen)(wen)(wen)心(xin)(xin)雕(diao)(diao)(diao)龍》本身的(de)(de)(de)文(wen)(wen)(wen)(wen)(wen)章(zhang)辭采飛揚，是賦中佳作(zuo)。更重(zhong)(zhong)要(yao)的(de)(de)(de)是，其中確(que)有(you)符合現代科學(xue)體系的(de)(de)(de)理(li)論(lun)(lun)質(zhi)素。在近百(bai)年(nian)來文(wen)(wen)(wen)(wen)(wen)學(xue)理(li)論(lun)(lun)研究者們“尋例證(zheng)己”的(de)(de)(de)過(guo)程中，《文(wen)(wen)(wen)(wen)(wen)心(xin)(xin)雕(diao)(diao)(diao)龍》作(zuo)為“中國文(wen)(wen)(wen)(wen)(wen)論(lun)(lun)也有(you)邏(luo)輯體系”的(de)(de)(de)一個重(zhong)(zhong)要(yao)例證(zheng)被(bei)不斷提起(qi)，“龍學(xue)”由此開啟(qi)了百(bai)年(nian)的(de)(de)(de)現代之路。

　　進程：融入現代學術

　　“現代的(de)(de)科學研(yan)究”的(de)(de)理念和方(fang)法(fa)對(dui)“龍(long)學”產生了(le)巨(ju)大影響，以(yi)后世眼光(guang)審視，這種影響既有正面的(de)(de)，也有負面的(de)(de)。

　　從(cong)正面(mian)影響來(lai)說，《文(wen)(wen)(wen)(wen)心(xin)(xin)(xin)雕龍》“體(ti)大思精(jing)”，被認為(wei)(wei)具備現(xian)(xian)代(dai)科(ke)(ke)學(xue)(xue)質素，可(ke)以進入現(xian)(xian)代(dai)教(jiao)育體(ti)制(zhi)、登上大學(xue)(xue)講(jiang)堂，從(cong)此作為(wei)(wei)自成(cheng)一(yi)體(ti)的(de)一(yi)門“學(xue)(xue)問”融(rong)入現(xian)(xian)代(dai)學(xue)(xue)術進程(cheng)。在實(shi)踐中，憑借現(xian)(xian)代(dai)教(jiao)學(xue)(xue)機制(zhi)培養(yang)出(chu)一(yi)代(dai)又(you)一(yi)代(dai)訓練有素的(de)研(yan)究者(zhe)，最終實(shi)現(xian)(xian)了傳(chuan)(chuan)承有序地(di)(di)傳(chuan)(chuan)播及(ji)弘揚《文(wen)(wen)(wen)(wen)心(xin)(xin)(xin)雕龍》文(wen)(wen)(wen)(wen)化(hua)(hua)。百(bai)年來(lai)的(de)學(xue)(xue)科(ke)(ke)化(hua)(hua)、課程(cheng)化(hua)(hua)，大大推動(dong)了“龍學(xue)(xue)”的(de)發展(zhan)。過(guo)去(qu)人們只憑個(ge)人興趣愛(ai)好研(yan)讀《文(wen)(wen)(wen)(wen)心(xin)(xin)(xin)雕龍》，隨(sui)機性、隨(sui)意性較強，這(zhe)并不(bu)利于科(ke)(ke)學(xue)(xue)研(yan)究的(de)有組織推進。在進入學(xue)(xue)科(ke)(ke)體(ti)系(xi)和課程(cheng)體(ti)系(xi)并成(cheng)為(wei)(wei)有機組成(cheng)部分之后，《文(wen)(wen)(wen)(wen)心(xin)(xin)(xin)雕龍》的(de)發展(zhan)就(jiu)完全不(bu)同以往了，它作為(wei)(wei)教(jiao)材內(nei)容進入課堂，成(cheng)為(wei)(wei)有組織有系(xi)統(tong)地(di)(di)開展(zhan)研(yan)究、講(jiang)解、學(xue)(xue)習、傳(chuan)(chuan)播的(de)對象，進而(er)由(you)課堂到(dao)報刊、由(you)學(xue)(xue)科(ke)(ke)知識傳(chuan)(chuan)播到(dao)社(she)會(hui)文(wen)(wen)(wen)(wen)化(hua)(hua)宣傳(chuan)(chuan)、由(you)國內(nei)到(dao)國外(wai)，從(cong)此《文(wen)(wen)(wen)(wen)心(xin)(xin)(xin)雕龍》的(de)文(wen)(wen)(wen)(wen)化(hua)(hua)影響獲得了極大的(de)拓展(zhan)。

　　這里(li)我們(men)就《文(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)》所(suo)受正面影響列(lie)舉(ju)幾例(li)(li)。林紓所(suo)撰(zhuan)《春覺齋論文(wen)》，是其(qi)在(zai)高(gao)師大(da)學(xue)(xue)(xue)(xue)(xue)(xue)(xue)堂授課的講義，1913年(nian)6月起曾在(zai)《平報》連載。其(qi)中大(da)量(liang)征引《文(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)》語(yu)段(duan)并申述(shu)之。在(zai)北(bei)京(jing)大(da)學(xue)(xue)(xue)(xue)(xue)(xue)(xue)，姚鼐四世侄孫姚永樸稍早(zao)于(yu)黃(huang)侃在(zai)大(da)學(xue)(xue)(xue)(xue)(xue)(xue)(xue)課堂上(shang)(shang)摘(zhai)段(duan)講解《文(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)》，并在(zai)課堂教(jiao)學(xue)(xue)(xue)(xue)(xue)(xue)(xue)基礎上(shang)(shang)精心(xin)(xin)(xin)(xin)結撰(zhuan)成一(yi)部文(wen)章(zhang)(zhang)學(xue)(xue)(xue)(xue)(xue)(xue)(xue)著(zhu)作《文(wen)學(xue)(xue)(xue)(xue)(xue)(xue)(xue)研(yan)(yan)究(jiu)法(fa)》，“其(qi)發凡(fan)起例(li)(li)，仿(fang)之《文(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)》”“體例(li)(li)仿(fang)之《文(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)》，頗(po)具系統(tong)性、理論性”。這一(yi)時(shi)(shi)(shi)期，在(zai)北(bei)京(jing)大(da)學(xue)(xue)(xue)(xue)(xue)(xue)(xue)講授《文(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)》課程(cheng)最受學(xue)(xue)(xue)(xue)(xue)(xue)(xue)生(sheng)(sheng)(sheng)(sheng)(sheng)歡(huan)迎者(zhe)當(dang)為(wei)黃(huang)侃，其(qi)《文(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)札記》是“自1914年(nian)至1919年(nian)在(zai)北(bei)京(jing)大(da)學(xue)(xue)(xue)(xue)(xue)(xue)(xue)任(ren)教(jiao)時(shi)(shi)(shi)的授課講義”。（見李建中主編(bian)(bian)《中國(guo)學(xue)(xue)(xue)(xue)(xue)(xue)(xue)術檔(dang)案(an)大(da)系·龍(long)(long)(long)(long)(long)(long)學(xue)(xue)(xue)(xue)(xue)(xue)(xue)檔(dang)案(an)》）在(zai)此期間還發生(sheng)(sheng)(sheng)(sheng)(sheng)了學(xue)(xue)(xue)(xue)(xue)(xue)(xue)生(sheng)(sheng)(sheng)(sheng)(sheng)因為(wei)《文(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)》課程(cheng)問題要求(qiu)撤換(huan)(huan)老(lao)師的事(shi)件(jian)：1916年(nian)，同(tong)為(wei)章(zhang)(zhang)門弟子的朱宗萊到(dao)北(bei)京(jing)大(da)學(xue)(xue)(xue)(xue)(xue)(xue)(xue)任(ren)教(jiao)，亦講授《文(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)》。推測可能是教(jiao)學(xue)(xue)(xue)(xue)(xue)(xue)(xue)效果不(bu)及黃(huang)侃之故，結果引發學(xue)(xue)(xue)(xue)(xue)(xue)(xue)生(sheng)(sheng)(sheng)(sheng)(sheng)上(shang)(shang)書蔡元(yuan)培校長要求(qiu)更換(huan)(huan)《文(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)》主講。（見朱懌撰(zhuan)《朱蓬仙生(sheng)(sheng)(sheng)(sheng)(sheng)平事(shi)跡》）此事(shi)是非曲直姑(gu)且不(bu)論，但確從另(ling)一(yi)角度反映出(chu)《文(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)》進入北(bei)京(jing)大(da)學(xue)(xue)(xue)(xue)(xue)(xue)(xue)課程(cheng)并深(shen)受學(xue)(xue)(xue)(xue)(xue)(xue)(xue)生(sheng)(sheng)(sheng)(sheng)(sheng)們(men)喜愛。這里(li)，我們(men)再舉(ju)一(yi)個(ge)地(di)方(fang)(fang)高(gao)校的例(li)(li)子。1937年(nian)福建協和大(da)學(xue)(xue)(xue)(xue)(xue)(xue)(xue)的校刊(kan)《協大(da)藝文(wen)》刊(kan)載《文(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)上(shang)(shang)篇(pian)分析(xi)初(chu)步》一(yi)文(wen)，文(wen)章(zhang)(zhang)前面有一(yi)段(duan)背景說明(ming)(ming)：“本(ben)(ben)校中國(guo)文(wen)學(xue)(xue)(xue)(xue)(xue)(xue)(xue)系所(suo)開專書選讀一(yi)科中，《文(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)》適(shi)列(lie)其(qi)一(yi)，本(ben)(ben)系生(sheng)(sheng)(sheng)(sheng)(sheng)與修者(zhe)七(qi)人，采集體研(yan)(yan)究(jiu)方(fang)(fang)式(shi)，由(you)俞元(yuan)桂(gui)先(xian)生(sheng)(sheng)(sheng)(sheng)(sheng)指導。”（見耿素麗(li)、黃(huang)伶(ling)選編(bian)(bian)《民國(guo)期刊(kan)資料分類匯(hui)編(bian)(bian)·文(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)學(xue)(xue)(xue)(xue)(xue)(xue)(xue)》）這說明(ming)(ming)《文(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)》研(yan)(yan)修課在(zai)當(dang)時(shi)(shi)(shi)的地(di)方(fang)(fang)高(gao)校中也有開設(she)。

　　梳理(li)“龍學”發(fa)(fa)展史，我們不(bu)難發(fa)(fa)現，許多“龍學”名著都是在大學課堂(tang)(tang)教(jiao)學中(zhong)(zhong)誕生(sheng)的。如劉永濟著《文(wen)(wen)心雕龍校釋(shi)》就是其在武(wu)漢(han)(han)大學給學生(sheng)講(jiang)(jiang)《漢(han)(han)魏六朝(chao)文(wen)(wen)學》而寫的“講(jiang)(jiang)義稿”（見(jian)李建中(zhong)(zhong)主編《中(zhong)(zhong)國學術檔案大系·龍學檔案》）從教(jiao)案講(jiang)(jiang)義最終變(bian)成學術經典(dian)，由(you)此可見(jian)“龍學”之興離不(bu)開教(jiao)學課堂(tang)(tang)之助。

　　《文(wen)心雕(diao)龍(long)(long)》走進(jin)課程教學(xue)為“龍(long)(long)學(xue)”培(pei)養(yang)了(le)大(da)批(pi)讀者、研(yan)究(jiu)(jiu)者，這是“龍(long)(long)學(xue)”此(ci)后(hou)百年(nian)(nian)薪火相傳的(de)(de)(de)根本原因。“龍(long)(long)學(xue)”史上教學(xue)相長(chang)的(de)(de)(de)佳話比比皆是，如詹(zhan)福瑞先(xian)生(sheng)(sheng)(sheng)師從(cong)詹(zhan)锳(ying)先(xian)生(sheng)(sheng)(sheng)：“從(cong)恩師詹(zhan)锳(ying)先(xian)生(sheng)(sheng)(sheng)學(xue)《文(wen)心雕(diao)龍(long)(long)》。一(yi)(yi)(yi)(yi)年(nian)(nian)間(jian)，先(xian)生(sheng)(sheng)(sheng)一(yi)(yi)(yi)(yi)篇(pian)篇(pian)講下(xia)來(lai)，我一(yi)(yi)(yi)(yi)篇(pian)篇(pian)整理(li)筆(bi)記(ji)，一(yi)(yi)(yi)(yi)篇(pian)篇(pian)背誦下(xia)來(lai)，終(zhong)于有(you)一(yi)(yi)(yi)(yi)天感(gan)到(dao)走近了(le)這座精深的(de)(de)(de)理(li)論樓(lou)閣(ge)，雖不敢(gan)說登堂入室(shi)，卻似可窺其(qi)門庭了(le)。”（《中(zhong)古文(wen)學(xue)理(li)論范疇》后(hou)記(ji)）李建中(zhong)先(xian)生(sheng)(sheng)(sheng)師從(cong)楊明(ming)(ming)照(zhao)先(xian)生(sheng)(sheng)(sheng)：“有(you)幸從(cong)著名龍(long)(long)學(xue)家、四川(chuan)大(da)學(xue)楊明(ming)(ming)照(zhao)教授(shou)研(yan)習(xi)《文(wen)心雕(diao)龍(long)(long)》。”先(xian)生(sheng)(sheng)(sheng)感(gan)慨，我們要感(gan)謝(xie)劉勰，“有(you)了(le)他(ta)，摛文(wen)無虞”“有(you)了(le)他(ta)，余心有(you)寄”“有(you)了(le)他(ta)，永(yong)不失語”。（《〈文(wen)心雕(diao)龍(long)(long)〉講演(yan)錄(lu)(lu)》附錄(lu)(lu)）這些年(nian)(nian)活躍于“龍(long)(long)學(xue)”研(yan)究(jiu)(jiu)領域的(de)(de)(de)學(xue)者多有(you)類似的(de)(de)(de)求學(xue)經歷，往(wang)往(wang)師出“龍(long)(long)學(xue)”研(yan)究(jiu)(jiu)的(de)(de)(de)老一(yi)(yi)(yi)(yi)輩大(da)家。一(yi)(yi)(yi)(yi)代又一(yi)(yi)(yi)(yi)代的(de)(de)(de)研(yan)究(jiu)(jiu)者們不斷將(jiang)“龍(long)(long)學(xue)”推向一(yi)(yi)(yi)(yi)個又一(yi)(yi)(yi)(yi)個新(xin)境界。

　　展望：重拾詩性文章

　　從“現代的(de)科學(xue)研究”帶給“龍(long)(long)(long)學(xue)”的(de)負面影(ying)響來看，由于過(guo)度強調《文(wen)心(xin)雕龍(long)(long)(long)》的(de)嚴密邏輯體系，學(xue)者(zhe)往(wang)往(wang)把(ba)《文(wen)心(xin)雕龍(long)(long)(long)》僅(jin)當作(zuo)文(wen)學(xue)理論著(zhu)作(zuo)來看待，結果導致了兩方面的(de)偏差(cha)：一是容易使學(xue)者(zhe)忽視(shi)《文(wen)心(xin)雕龍(long)(long)(long)》的(de)詩性一面；二是容易使學(xue)者(zhe)忽視(shi)其文(wen)章學(xue)的(de)特質。

　　首(shou)先我們(men)看其(qi)詩(shi)(shi)(shi)性(xing)(xing)(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)(de)一(yi)(yi)面。《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)》固(gu)然有(you)(you)(you)“體大思(si)精”的(de)(de)(de)(de)(de)(de)(de)特(te)(te)色，但其(qi)自(zi)身特(te)(te)質不(bu)僅有(you)(you)(you)邏(luo)輯(ji)性(xing)(xing)(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)(de)一(yi)(yi)面，還有(you)(you)(you)詩(shi)(shi)(shi)性(xing)(xing)(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)(de)一(yi)(yi)面。李(li)建中(zhong)先生(sheng)指出(chu)：“作為(wei)中(zhong)國(guo)古(gu)(gu)代(dai)(dai)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)論(lun)的(de)(de)(de)(de)(de)(de)(de)典范，《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)》有(you)(you)(you)其(qi)自(zi)身的(de)(de)(de)(de)(de)(de)(de)質的(de)(de)(de)(de)(de)(de)(de)規定(ding)性(xing)(xing)(xing)(xing)(xing)：詩(shi)(shi)(shi)性(xing)(xing)(xing)(xing)(xing)和(he)(he)邏(luo)輯(ji)性(xing)(xing)(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)(de)統一(yi)(yi)。長(chang)期以(yi)(yi)來，海內外的(de)(de)(de)(de)(de)(de)(de)龍(long)(long)(long)(long)(long)(long)(long)學(xue)(xue)(xue)研(yan)(yan)(yan)究(jiu)(jiu)，常常過(guo)于推崇邏(luo)輯(ji)性(xing)(xing)(xing)(xing)(xing)而有(you)(you)(you)意無(wu)意地忽(hu)視了(le)(le)她所特(te)(te)有(you)(you)(you)的(de)(de)(de)(de)(de)(de)(de)詩(shi)(shi)(shi)性(xing)(xing)(xing)(xing)(xing)智慧，從而遮蔽了(le)(le)《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)》的(de)(de)(de)(de)(de)(de)(de)東(dong)方(fang)(fang)特(te)(te)色，遮蔽了(le)(le)以(yi)(yi)《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)》為(wei)代(dai)(dai)表的(de)(de)(de)(de)(de)(de)(de)中(zhong)國(guo)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)論(lun)不(bu)同于西方(fang)(fang)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)論(lun)的(de)(de)(de)(de)(de)(de)(de)民族(zu)特(te)(te)色。”（《〈文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)〉講演(yan)(yan)錄(lu)(lu)》）《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)》的(de)(de)(de)(de)(de)(de)(de)詩(shi)(shi)(shi)性(xing)(xing)(xing)(xing)(xing)智慧是由(you)中(zhong)國(guo)古(gu)(gu)代(dai)(dai)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)(hua)(hua)特(te)(te)有(you)(you)(you)的(de)(de)(de)(de)(de)(de)(de)延續性(xing)(xing)(xing)(xing)(xing)和(he)(he)穩(wen)(wen)定(ding)性(xing)(xing)(xing)(xing)(xing)所決定(ding)的(de)(de)(de)(de)(de)(de)(de)。英國(guo)學(xue)(xue)(xue)者(zhe)愛德(de)華·泰勒曾用(yong)“文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)(hua)(hua)遺存”的(de)(de)(de)(de)(de)(de)(de)觀(guan)念來解釋這(zhe)(zhe)種文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)(hua)(hua)現象(xiang)：“它可能長(chang)期地影(ying)響(xiang)到(dao)這(zhe)(zhe)些習俗或者(zhe)技藝，如涓(juan)涓(juan)細流，綿延不(bu)絕，從這(zhe)(zhe)一(yi)(yi)代(dai)(dai)繼續傳(chuan)到(dao)下一(yi)(yi)代(dai)(dai)。它們(men)像巨流一(yi)(yi)樣，一(yi)(yi)旦為(wei)自(zi)己沖開一(yi)(yi)道(dao)河床，就(jiu)成(cheng)世紀地連(lian)續不(bu)斷流下去。這(zhe)(zhe)就(jiu)是文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)(hua)(hua)的(de)(de)(de)(de)(de)(de)(de)穩(wen)(wen)定(ding)性(xing)(xing)(xing)(xing)(xing)。”（《原(yuan)始文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)(hua)(hua)》）無(wu)論(lun)是在(zai)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)(hua)(hua)資源、思(si)維(wei)方(fang)(fang)式等深層次(ci)(ci)上，還是在(zai)言說方(fang)(fang)式、話語(yu)范疇(chou)等表面層次(ci)(ci)上，《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)》都(dou)彌漫著濃厚的(de)(de)(de)(de)(de)(de)(de)詩(shi)(shi)(shi)性(xing)(xing)(xing)(xing)(xing)智慧。近年來，已有(you)(you)(you)不(bu)少(shao)研(yan)(yan)(yan)究(jiu)(jiu)者(zhe)關(guan)注其(qi)詩(shi)(shi)(shi)性(xing)(xing)(xing)(xing)(xing)方(fang)(fang)面的(de)(de)(de)(de)(de)(de)(de)內容。根據天津師范大學(xue)(xue)(xue)教授李(li)逸津教授的(de)(de)(de)(de)(de)(de)(de)介紹，俄羅斯女漢學(xue)(xue)(xue)家卡·伊(yi)·戈雷金娜從《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)·原(yuan)道(dao)篇(pian)》入(ru)手，探(tan)究(jiu)(jiu)原(yuan)始宗教文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)(hua)(hua)對(dui)劉勰文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)學(xue)(xue)(xue)觀(guan)念的(de)(de)(de)(de)(de)(de)(de)影(ying)響(xiang)。李(li)建中(zhong)先生(sheng)認(ren)為(wei)，戈雷金娜的(de)(de)(de)(de)(de)(de)(de)研(yan)(yan)(yan)究(jiu)(jiu)，其(qi)“入(ru)思(si)方(fang)(fang)式及部分(fen)結論(lun)，對(dui)于我們(men)探(tan)討《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)》的(de)(de)(de)(de)(de)(de)(de)詩(shi)(shi)(shi)性(xing)(xing)(xing)(xing)(xing)智慧，有(you)(you)(you)著重(zhong)要的(de)(de)(de)(de)(de)(de)(de)啟迪作用(yong)和(he)(he)借鑒意義”。（《〈文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)〉講演(yan)(yan)錄(lu)(lu)》）我國(guo)臺(tai)灣地區也(ye)有(you)(you)(you)學(xue)(xue)(xue)者(zhe)運用(yong)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)(hua)(hua)人類(lei)學(xue)(xue)(xue)的(de)(de)(de)(de)(de)(de)(de)理論(lun)研(yan)(yan)(yan)究(jiu)(jiu)《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)》，為(wei)《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)》研(yan)(yan)(yan)究(jiu)(jiu)開辟了(le)(le)新的(de)(de)(de)(de)(de)(de)(de)路徑。大陸也(ye)陸續有(you)(you)(you)學(xue)(xue)(xue)者(zhe)運用(yong)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)(hua)(hua)人類(lei)學(xue)(xue)(xue)的(de)(de)(de)(de)(de)(de)(de)方(fang)(fang)法(fa)研(yan)(yan)(yan)究(jiu)(jiu)《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)》，并且(qie)取(qu)得不(bu)俗的(de)(de)(de)(de)(de)(de)(de)研(yan)(yan)(yan)究(jiu)(jiu)成(cheng)績。張毅認(ren)為(wei)，經學(xue)(xue)(xue)的(de)(de)(de)(de)(de)(de)(de)陰陽五(wu)行學(xue)(xue)(xue)說對(dui)《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)》創作論(lun)有(you)(you)(you)影(ying)響(xiang)。（《陰陽五(wu)行與(yu)(yu)(yu)中(zhong)國(guo)古(gu)(gu)代(dai)(dai)詩(shi)(shi)(shi)學(xue)(xue)(xue)》）閆月珍討論(lun)《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)》的(de)(de)(de)(de)(de)(de)(de)“器(qi)(qi)物(wu)之喻”（《器(qi)(qi)物(wu)之喻與(yu)(yu)(yu)中(zhong)國(guo)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)學(xue)(xue)(xue)批(pi)評(ping)——以(yi)(yi)〈文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)〉為(wei)中(zhong)心(xin)(xin)(xin)(xin)》），把古(gu)(gu)代(dai)(dai)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)論(lun)中(zhong)普遍存在(zai)的(de)(de)(de)(de)(de)(de)(de)象(xiang)喻思(si)維(wei)與(yu)(yu)(yu)先民們(men)的(de)(de)(de)(de)(de)(de)(de)生(sheng)產生(sheng)活(huo)經驗相(xiang)聯(lian)系(xi)(xi)，具有(you)(you)(you)人類(lei)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)(hua)(hua)學(xue)(xue)(xue)的(de)(de)(de)(de)(de)(de)(de)方(fang)(fang)法(fa)論(lun)意義。夏靜分(fen)析(xi)《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)》與(yu)(yu)(yu)氣(qi)學(xue)(xue)(xue)思(si)辨(bian)傳(chuan)統的(de)(de)(de)(de)(de)(de)(de)關(guan)系(xi)(xi)（《〈文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)〉與(yu)(yu)(yu)氣(qi)學(xue)(xue)(xue)思(si)辨(bian)傳(chuan)統》），認(ren)為(wei)“氣(qi)學(xue)(xue)(xue)”獨特(te)(te)的(de)(de)(de)(de)(de)(de)(de)思(si)維(wei)方(fang)(fang)式并不(bu)能完全依靠現代(dai)(dai)理性(xing)(xing)(xing)(xing)(xing)思(si)維(wei)進(jin)行理解和(he)(he)分(fen)析(xi)，具有(you)(you)(you)明顯的(de)(de)(de)(de)(de)(de)(de)詩(shi)(shi)(shi)性(xing)(xing)(xing)(xing)(xing)特(te)(te)征。研(yan)(yan)(yan)究(jiu)(jiu)《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)(xin)雕(diao)(diao)(diao)(diao)龍(long)(long)(long)(long)(long)(long)(long)》與(yu)(yu)(yu)傳(chuan)統詩(shi)(shi)(shi)性(xing)(xing)(xing)(xing)(xing)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)(hua)(hua)千絲萬縷(lv)的(de)(de)(de)(de)(de)(de)(de)聯(lian)系(xi)(xi)，回(hui)歸其(qi)真(zhen)實(shi)的(de)(de)(de)(de)(de)(de)(de)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)(hua)(hua)場景，展現出(chu)寬闊的(de)(de)(de)(de)(de)(de)(de)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)(wen)化(hua)(hua)(hua)(hua)視野和(he)(he)深廣的(de)(de)(de)(de)(de)(de)(de)理論(lun)前景。

　　其(qi)(qi)次，我們(men)要認(ren)真分析《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)雕(diao)(diao)龍(long)(long)(long)(long)》的(de)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)(zhang)學(xue)特質。五(wu)四運(yun)動(dong)之(zhi)(zhi)(zhi)前，學(xue)者們(men)普遍認(ren)為《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)雕(diao)(diao)龍(long)(long)(long)(long)》是一部文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)(zhang)學(xue)著(zhu)作。如吳曾祺表示服膺《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)雕(diao)(diao)龍(long)(long)(long)(long)》，“極論文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)(zhang)之(zhi)(zhi)(zhi)秘，識者以為知(zhi)音。”（《涵芬樓文(wen)(wen)(wen)(wen)(wen)(wen)(wen)談》）章(zhang)(zhang)(zhang)(zhang)太(tai)炎說：“《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)雕(diao)(diao)龍(long)(long)(long)(long)》于凡有字者，皆謂之(zhi)(zhi)(zhi)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)，故(gu)經、傳、子(zi)、史、詩(shi)、賦(fu)、歌謠，以至諧、隱，皆稱謂文(wen)(wen)(wen)(wen)(wen)(wen)(wen)，唯(wei)分其(qi)(qi)工拙而已(yi)。此彥(yan)和之(zhi)(zhi)(zhi)見高出(chu)于他(ta)(ta)人者也(ye)！”（《〈文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)雕(diao)(diao)龍(long)(long)(long)(long)〉講演記錄稿》）他(ta)(ta)主張廣(guang)義文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)(zhang)學(xue)，這(zhe)與(yu)《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)雕(diao)(diao)龍(long)(long)(long)(long)》的(de)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)(zhang)學(xue)思想(xiang)一脈相(xiang)承。五(wu)四運(yun)動(dong)前后(hou)，把(ba)《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)雕(diao)(diao)龍(long)(long)(long)(long)》視(shi)為文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)(zhang)學(xue)著(zhu)作的(de)人包括林紓、章(zhang)(zhang)(zhang)(zhang)太(tai)炎等，持此觀(guan)(guan)點的(de)還有青年才俊劉(liu)(liu)師(shi)培、黃侃(kan)等。劉(liu)(liu)師(shi)培把(ba)《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)雕(diao)(diao)龍(long)(long)(long)(long)》視(shi)為文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)(zhang)學(xue)論著(zhu)，并且認(ren)可其(qi)(qi)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)(zhang)學(xue)思想(xiang)體系(xi)。他(ta)(ta)說，我們(men)要了(le)解文(wen)(wen)(wen)(wen)(wen)(wen)(wen)學(xue)變(bian)遷(qian)，“非(fei)證以當時文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)(zhang)各(ge)體，不足以考其(qi)(qi)變(bian)遷(qian)之(zhi)(zhi)(zhi)由。”（《中(zhong)國中(zhong)古文(wen)(wen)(wen)(wen)(wen)(wen)(wen)學(xue)史講義》）劉(liu)(liu)師(shi)培所謂“文(wen)(wen)(wen)(wen)(wen)(wen)(wen)學(xue)”實即包括“贊頌(song)銘(ming)誄之(zhi)(zhi)(zhi)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)”等“各(ge)體文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)(zhang)”在內，是大文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)(zhang)觀(guan)(guan)念，而不是現代(dai)以來(lai)的(de)純文(wen)(wen)(wen)(wen)(wen)(wen)(wen)學(xue)觀(guan)(guan)念。黃侃(kan)對《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)雕(diao)(diao)龍(long)(long)(long)(long)》的(de)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)(zhang)學(xue)特質判定是非(fei)常明確的(de)，其(qi)(qi)《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)雕(diao)(diao)龍(long)(long)(long)(long)札(zha)記·總術(shu)篇》云：“彥(yan)和雖分文(wen)(wen)(wen)(wen)(wen)(wen)(wen)筆，而二者并重(zhong)，未(wei)嘗以筆非(fei)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)而遂屏棄之(zhi)(zhi)(zhi)，故(gu)其(qi)(qi)書廣(guang)收眾(zhong)體，而譏(ji)陸(lu)氏之(zhi)(zhi)(zhi)未(wei)該。……案《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)》之(zhi)(zhi)(zhi)書，兼賅眾(zhong)制，明其(qi)(qi)體裁，上(shang)下洽(qia)通，古今兼照。”（《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)雕(diao)(diao)龍(long)(long)(long)(long)札(zha)記》）文(wen)(wen)(wen)(wen)(wen)(wen)(wen)備眾(zhong)體，黃侃(kan)揭示的(de)正是《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)(xin)(xin)雕(diao)(diao)龍(long)(long)(long)(long)》廣(guang)義文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)(zhang)學(xue)的(de)基(ji)本(ben)特質。

　　值得注意的(de)(de)(de)(de)是，五四運動(dong)以后，有(you)不少受現代文(wen)(wen)(wen)學(xue)(xue)觀念影響(xiang)的(de)(de)(de)(de)新(xin)派學(xue)(xue)者用純文(wen)(wen)(wen)學(xue)(xue)的(de)(de)(de)(de)標準去評(ping)(ping)判《文(wen)(wen)(wen)心(xin)雕(diao)龍(long)(long)》，認為《文(wen)(wen)(wen)心(xin)雕(diao)龍(long)(long)》的(de)(de)(de)(de)文(wen)(wen)(wen)學(xue)(xue)定(ding)義(yi)太(tai)寬泛、文(wen)(wen)(wen)體雜亂。如(ru)(ru)霍衣仙在談到《文(wen)(wen)(wen)心(xin)雕(diao)龍(long)(long)》的(de)(de)(de)(de)“失敗(bai)處”時說：“文(wen)(wen)(wen)學(xue)(xue)定(ding)義(yi)太(tai)廣(guang)泛，則議論必流(liu)于膚淺。……其(qi)文(wen)(wen)(wen)學(xue)(xue)定(ding)義(yi)，與章太(tai)炎(yan)氏‘凡以文(wen)(wen)(wen)字(zi)著(zhu)于竹帛謂之(zhi)(zhi)(zhi)文(wen)(wen)(wen)，論其(qi)法式，謂之(zhi)(zhi)(zhi)文(wen)(wen)(wen)學(xue)(xue)’之(zhi)(zhi)(zhi)定(ding)義(yi)相同，故將經史子集、百家九(jiu)流(liu)，冶于一(yi)(yi)(yi)爐而談之(zhi)(zhi)(zhi)。內容既如(ru)(ru)此包羅萬象，議論之(zhi)(zhi)(zhi)有(you)‘搔不著(zhu)癢(yang)處’，近于膚淺，為必得之(zhi)(zhi)(zhi)咎矣。”（《劉彥和評(ping)(ping)傳》）又如(ru)(ru)楊(yang)鴻(hong)烈，一(yi)(yi)(yi)方(fang)面，稱(cheng)劉勰(xie)是中(zhong)國(guo)“第一(yi)(yi)(yi)個(ge)的(de)(de)(de)(de)批(pi)評(ping)(ping)家”，他的(de)(de)(de)(de)文(wen)(wen)(wen)學(xue)(xue)批(pi)評(ping)(ping)相當于歐洲文(wen)(wen)(wen)學(xue)(xue)上(shang)的(de)(de)(de)(de)“法定(ding)的(de)(de)(de)(de)批(pi)評(ping)(ping)”；另(ling)一(yi)(yi)(yi)方(fang)面，又指出《文(wen)(wen)(wen)心(xin)雕(diao)龍(long)(long)》全書的(de)(de)(de)(de)“根本缺點”：“在這樣(yang)文(wen)(wen)(wen)學(xue)(xue)觀念明(ming)了確定(ding)的(de)(de)(de)(de)時代，偏(pian)偏(pian)這位不達時務的(de)(de)(de)(de)劉彥和就(jiu)來打破(po)這樣(yang)的(de)(de)(de)(de)分(fen)別，使(shi)文(wen)(wen)(wen)學(xue)(xue)的(de)(de)(de)(de)觀念，又趨于含混！又使(shi)文(wen)(wen)(wen)筆(bi)不分(fen)！”“這樣(yang)一(yi)(yi)(yi)來，就(jiu)把一(yi)(yi)(yi)個(ge)已經成就(jiu)了的(de)(de)(de)(de)明(ming)白、具體、完(wan)全的(de)(de)(de)(de)文(wen)(wen)(wen)筆(bi)定(ding)義(yi)，攪擾(rao)得一(yi)(yi)(yi)個(ge)亂七八糟、烏煙(yan)瘴(zhang)氣的(de)(de)(de)(de)了！”（《〈文(wen)(wen)(wen)心(xin)雕(diao)龍(long)(long)〉的(de)(de)(de)(de)研究》）

　　由此觀之(zhi)，五四運動前(qian)后開(kai)啟的中(zhong)國學(xue)(xue)術(shu)現(xian)代(dai)進(jin)程，對“龍學(xue)(xue)”此后的發展壯(zhuang)大(da)起到(dao)了巨大(da)的推助作(zuo)(zuo)用，但“以西釋中(zhong)”“以西構中(zhong)”也給“龍學(xue)(xue)”帶來(lai)了不小的損(sun)傷。今天看來(lai)，這種研(yan)(yan)究(jiu)傾向(xiang)最(zui)大(da)的不足，就(jiu)是把(ba)《文(wen)(wen)(wen)心雕(diao)龍》僅僅當作(zuo)(zuo)“文(wen)(wen)(wen)學(xue)(xue)理(li)論(lun)”著(zhu)作(zuo)(zuo)，而忽(hu)視其原本是文(wen)(wen)(wen)章(zhang)學(xue)(xue)著(zhu)作(zuo)(zuo)的特(te)質。張少康先生認為，20世紀“龍學(xue)(xue)”的理(li)論(lun)研(yan)(yan)究(jiu)是“重中(zhong)之(zhi)重”，其主(zhu)要(yao)成績突出表(biao)現(xian)在“重視了理(li)論(lun)體系的研(yan)(yan)究(jiu)”（《20世紀中(zhong)國學(xue)(xue)術(shu)文(wen)(wen)(wen)存·文(wen)(wen)(wen)心雕(diao)龍研(yan)(yan)究(jiu)》）。單從(cong)文(wen)(wen)(wen)學(xue)(xue)理(li)論(lun)的角度來(lai)研(yan)(yan)究(jiu)《文(wen)(wen)(wen)心雕(diao)龍》，忽(hu)視了其中(zhong)涵蓋(gai)面(mian)更廣(guang)且最(zui)具有民族特(te)色的文(wen)(wen)(wen)章(zhang)學(xue)(xue)特(te)質。文(wen)(wen)(wen)學(xue)(xue)理(li)論(lun)的研(yan)(yan)究(jiu)對象(xiang)偏向(xiang)于(yu)純(chun)文(wen)(wen)(wen)學(xue)(xue)作(zuo)(zuo)品(pin)，而文(wen)(wen)(wen)章(zhang)學(xue)(xue)研(yan)(yan)究(jiu)的對象(xiang)則包含各種文(wen)(wen)(wen)章(zhang)創作(zuo)(zuo)，范(fan)圍要(yao)廣(guang)泛得多(duo)。從(cong)純(chun)文(wen)(wen)(wen)學(xue)(xue)文(wen)(wen)(wen)體入手，《文(wen)(wen)(wen)心雕(diao)龍》中(zhong)許多(duo)文(wen)(wen)(wen)體就(jiu)無(wu)法進(jin)入“龍學(xue)(xue)”研(yan)(yan)究(jiu)的視野。

　　以(yi)(yi)純文(wen)(wen)(wen)(wen)(wen)(wen)(wen)學(xue)的(de)(de)(de)(de)觀念來(lai)看《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)雕(diao)龍(long)(long)》，更重視(shi)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)學(xue)的(de)(de)(de)(de)審美(mei)功(gong)能，而(er)(er)輕(qing)視(shi)了(le)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)學(xue)的(de)(de)(de)(de)實用(yong)(yong)(yong)功(gong)能。我們知道(dao)，《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)雕(diao)龍(long)(long)》是(shi)非常重視(shi)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)之功(gong)用(yong)(yong)(yong)的(de)(de)(de)(de)。劉勰說(shuo)：“唯(wei)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)之用(yong)(yong)(yong)，實經典枝條，五(wu)禮(li)資之以(yi)(yi)成，六典因之致(zhi)用(yong)(yong)(yong)，君(jun)臣(chen)(chen)所(suo)以(yi)(yi)炳(bing)煥，軍國(guo)所(suo)以(yi)(yi)昭(zhao)明。”（《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)雕(diao)龍(long)(long)·序志(zhi)篇(pian)》）“五(wu)禮(li)”“六典”“君(jun)臣(chen)(chen)”“軍國(guo)”，這(zhe)些(xie)是(shi)軍國(guo)大(da)事(shi)，在這(zhe)些(xie)領域中(zhong)，文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)要發(fa)揮重要作(zuo)用(yong)(yong)(yong)。此(ci)外，《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)雕(diao)龍(long)(long)·書記篇(pian)》中(zhong)談到(dao)一(yi)些(xie)日常生(sheng)(sheng)活(huo)使用(yong)(yong)(yong)的(de)(de)(de)(de)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)體(ti)如簿、錄(lu)、契、券、狀等，這(zhe)些(xie)也(ye)是(shi)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)。劉勰的(de)(de)(de)(de)觀點是(shi)，大(da)到(dao)軍國(guo)大(da)事(shi)，小到(dao)百姓(xing)的(de)(de)(de)(de)日常生(sheng)(sheng)活(huo)，文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)都(dou)能發(fa)揮重要作(zuo)用(yong)(yong)(yong)。而(er)(er)如果從(cong)純文(wen)(wen)(wen)(wen)(wen)(wen)(wen)學(xue)的(de)(de)(de)(de)視(shi)角來(lai)看，這(zhe)些(xie)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)都(dou)缺乏審美(mei)功(gong)能，都(dou)不屬于(yu)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)學(xue)研(yan)(yan)究的(de)(de)(de)(de)范圍(wei)。所(suo)以(yi)(yi)，《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)雕(diao)龍(long)(long)》中(zhong)許多文(wen)(wen)(wen)(wen)(wen)(wen)(wen)體(ti)沒(mei)有(you)進入現代文(wen)(wen)(wen)(wen)(wen)(wen)(wen)學(xue)研(yan)(yan)究的(de)(de)(de)(de)范圍(wei)，中(zhong)國(guo)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)學(xue)久(jiu)遠的(de)(de)(de)(de)實用(yong)(yong)(yong)傳統也(ye)由此(ci)被(bei)慢慢疏略了(le)。以(yi)(yi)《文(wen)(wen)(wen)(wen)(wen)(wen)(wen)心(xin)雕(diao)龍(long)(long)》為(wei)代表的(de)(de)(de)(de)中(zhong)國(guo)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)學(xue)既(ji)(ji)有(you)理(li)論(lun)，也(ye)有(you)實踐，是(shi)基于(yu)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)創(chuang)作(zuo)實踐的(de)(de)(de)(de)理(li)論(lun)，也(ye)是(shi)指向文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)創(chuang)作(zuo)實踐的(de)(de)(de)(de)理(li)論(lun)。豐富(fu)性和鮮活(huo)性是(shi)中(zhong)國(guo)文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)學(xue)的(de)(de)(de)(de)固有(you)特點。因此(ci)我以(yi)(yi)為(wei)，純文(wen)(wen)(wen)(wen)(wen)(wen)(wen)學(xue)理(li)論(lun)既(ji)(ji)涵蓋(gai)不了(le)中(zhong)國(guo)古(gu)代文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)創(chuang)作(zuo)的(de)(de)(de)(de)豐富(fu)歷史，也(ye)指導不了(le)中(zhong)國(guo)當下文(wen)(wen)(wen)(wen)(wen)(wen)(wen)章(zhang)(zhang)(zhang)創(chuang)作(zuo)的(de)(de)(de)(de)鮮活(huo)實踐。

　　純(chun)文(wen)(wen)(wen)學(xue)理(li)論更重視(shi)“道(dao)(dao)”而忽視(shi)“術(shu)”，以《文(wen)(wen)(wen)心(xin)(xin)雕龍(long)》為標志的(de)(de)(de)中(zhong)國(guo)(guo)文(wen)(wen)(wen)章(zhang)(zhang)(zhang)學(xue)既重“道(dao)(dao)”，也(ye)重“術(shu)”。《文(wen)(wen)(wen)心(xin)(xin)雕龍(long)》有(you)(you)(you)《原道(dao)(dao)篇(pian)(pian)》又有(you)(you)(you)《總術(shu)篇(pian)(pian)》。文(wen)(wen)(wen)章(zhang)(zhang)(zhang)學(xue)落實到文(wen)(wen)(wen)體(ti)(ti)、字(zi)法(fa)、句法(fa)、篇(pian)(pian)法(fa)的(de)(de)(de)研究上，比各種所謂“理(li)論”的(de)(de)(de)研究更具體(ti)(ti)豐實。《文(wen)(wen)(wen)心(xin)(xin)雕龍(long)》討論各式(shi)文(wen)(wen)(wen)體(ti)(ti)時，都本(ben)著(zhu)“原始(shi)以表末，釋名以章(zhang)(zhang)(zhang)義，選文(wen)(wen)(wen)以定篇(pian)(pian)，敷理(li)以舉統(tong)”（《文(wen)(wen)(wen)心(xin)(xin)雕龍(long)·序志篇(pian)(pian)》）的(de)(de)(de)理(li)路來闡釋，關注(zhu)文(wen)(wen)(wen)體(ti)(ti)的(de)(de)(de)源流(liu)、基本(ben)內(nei)涵、代表作品和(he)體(ti)(ti)式(shi)規范。《文(wen)(wen)(wen)心(xin)(xin)雕龍(long)》還有(you)(you)(you)《镕裁篇(pian)(pian)》《聲律篇(pian)(pian)》《章(zhang)(zhang)(zhang)句篇(pian)(pian)》《事類篇(pian)(pian)》《練字(zi)篇(pian)(pian)》等，關注(zhu)文(wen)(wen)(wen)章(zhang)(zhang)(zhang)的(de)(de)(de)剪(jian)裁、聲律、用(yong)事、字(zi)法(fa)、句法(fa)和(he)篇(pian)(pian)法(fa)。這些(xie)(xie)形(xing)式(shi)層面的(de)(de)(de)講究相(xiang)比抽(chou)象的(de)(de)(de)純(chun)文(wen)(wen)(wen)學(xue)理(li)論，更具體(ti)(ti)實在、更有(you)(you)(you)可操作性。這些(xie)(xie)內(nei)容也(ye)是歷代文(wen)(wen)(wen)話涉及的(de)(de)(de)主要方面，因此，也(ye)是中(zhong)國(guo)(guo)文(wen)(wen)(wen)章(zhang)(zhang)(zhang)學(xue)固有(you)(you)(you)的(de)(de)(de)傳統(tong)。但如果(guo)從純(chun)文(wen)(wen)(wen)學(xue)理(li)論的(de)(de)(de)角度審(shen)視(shi)，這些(xie)(xie)固有(you)(you)(you)的(de)(de)(de)富有(you)(you)(you)特色的(de)(de)(de)“術(shu)”層面的(de)(de)(de)思想往(wang)往(wang)容易被(bei)忽視(shi)。

　　近些年，關于(yu)《文(wen)(wen)(wen)心雕龍(long)(long)》文(wen)(wen)(wen)章學(xue)(xue)特(te)質的(de)(de)研究(jiu)越來越多地引起學(xue)(xue)者們關注。吳(wu)承學(xue)(xue)先生指出，在中(zhong)國(guo)文(wen)(wen)(wen)章學(xue)(xue)史(shi)上，最早(zao)初步構建中(zhong)國(guo)文(wen)(wen)(wen)章批評理論(lun)體(ti)系(xi)的(de)(de)，是“以(yi)《文(wen)(wen)(wen)心雕龍(long)(long)》為代表的(de)(de)六(liu)朝文(wen)(wen)(wen)章學(xue)(xue)”（《近古文(wen)(wen)(wen)章與文(wen)(wen)(wen)體(ti)學(xue)(xue)研究(jiu)》）。我們當以(yi)這個基(ji)本認識(shi)為基(ji)礎，全面(mian)審(shen)視(shi)《文(wen)(wen)(wen)心雕龍(long)(long)》的(de)(de)文(wen)(wen)(wen)章學(xue)(xue)體(ti)系(xi)及(ji)其(qi)特(te)質，從而推進中(zhong)國(guo)文(wen)(wen)(wen)章學(xue)(xue)體(ti)系(xi)的(de)(de)理論(lun)建構。

　　回(hui)顧“龍學(xue)(xue)(xue)(xue)”百(bai)年(nian)歷程，我們得到幾(ji)點啟示：“龍學(xue)(xue)(xue)(xue)”要繼續發(fa)展，必(bi)(bi)須進(jin)一步(bu)融入當代(dai)學(xue)(xue)(xue)(xue)術進(jin)程，融入當代(dai)社會實(shi)踐，回(hui)應當代(dai)學(xue)(xue)(xue)(xue)術問題(ti)；必(bi)(bi)須加強(qiang)學(xue)(xue)(xue)(xue)科建(jian)設，提升教學(xue)(xue)(xue)(xue)水平，嘗試用當代(dai)年(nian)輕人喜聞樂(le)見的(de)形式傳播(bo)“龍學(xue)(xue)(xue)(xue)”文(wen)化，繼續培養一代(dai)又一代(dai)“龍學(xue)(xue)(xue)(xue)”的(de)學(xue)(xue)(xue)(xue)習者(zhe)、愛好(hao)者(zhe)、傳播(bo)者(zhe)和研究(jiu)者(zhe)；必(bi)(bi)須根植(zhi)傳統文(wen)論的(de)固有特色(se)，以文(wen)化自信之姿，實(shi)現(xian)中西文(wen)論的(de)互學(xue)(xue)(xue)(xue)互鑒。

　　《日報》（2024年03月(yue)16日?10版）