回归自然一一论陶渊明对自由追求(论文).doc

回归自然一一论陶渊明对自由的追求 内容提要 魏晋是人的生命意识觉醒的时期。本文试图从政治理想(’’惠和千里，’)和人格理想(’’质性自然，’)两方面揭示陶渊明的生命意识。“自由”既有人格的意义，也含有为实现目标而确证自我力量的意志的自由。在陶渊明的诗文中，“自然”、“真”、“自由”是相通的，“自然”包含三层意思:本真的自我，人格的自由和自然界。陶渊明以自我精神的完善，超越羁绊和痛苦，赋予生命以充实和圆满，实现人格的自由与回归。关键词:生命意识“惠和千里”“质性自然”意志自由回归自然 目录 引言·································································……1 一、“惠和千里”的入世情怀·························……’‘’.“””””’“2 (一)意志自由···················································……‘·’2 (二)出仕的原因····································……””‘’.”‘”’‘’3 (三)“惠和千里”·····································……”“‘”””5 二、“质性自然”的人格理想··········································……7 (一)归田的原因·····························……”””””‘’‘’‘”‘””7 (二)归田后的收获································..··············……9 (三)桃花源·························································……11 三、回归自然····························································……14 (一)“自然”的含义······························……‘”””””””14 (二)回归自然··································……‘·…”””””””’15 结语·························，········································……23 注释····································································……24 主要参考文献··················································……”’‘”””26 后记····································································……27 引言 魏晋时代是人的觉醒的时代。人们从汉代绝对统一的观念中解放出来，个人的主体意识开始苏醒，思想界重新复归于多元化的局面。面对残酷的战争和生灵涂炭，神仙方术暴露出其虚妄的本质。人们的生命意识趋向理性化，认识到生命的短暂和长生不死说的荒谬。这是一种进步。但是，伴随这种进步而来的是人们对死亡的恐惧和感伤。面对永恒的宇宙，人们发现个人的渺小和无奈，特别是看到人的生命在天灾人祸中的脆弱和不堪一击时，理性的认识和非理性的愿望在魏晋人的胸中激荡，从而导致自身生命情绪的激烈化。魏晋南北朝的士子层中弥漫着人生如寄的伤感，它的直接渊源是《古诗十九首》中那种人生如寄的感伤主义思绪:“人生天地间，忽如远行客。”“人生寄一世，奄忽若飘尘。”“人生忽如寄，寿无金石固。”对死生、时空的咏叹几乎成为贯穿魏晋南北朝的时代主题。从曹操的“对酒当歌，人生几何!譬如朝露，去日苦多。慨当以慷，忧思难忘”(((短歌行)))，秘康的“人生譬朝露，世变多百罗”(((五言诗》)，到陆机的“夫死生是失得之大者，故乐莫甚焉，哀莫深焉”(((大暮赋序)))，到王羲之的“古人云:‘死生亦大矣。’岂不痛哉”(《兰亭集序》)，直至陈朝江总，尚在《岁暮还宅诗》中伤情地唱道:“长绳岂系日?浊酒倾一杯。”诚如王瑶先生所说:“我们念魏晋人的诗，感到最普遍、最深刻、最能激动人心的，便是那在诗中充满了时光飘忽和人生短促的思想与感情。”[l]生活在这个时代的陶渊明亦叹道:“人生复能几?倏如流电惊。“宇宙一何悠，人生少至百。”(((饮酒诗》其三、其十五)生命短暂的事实和企求永恒的愿望是矛盾的，而且不可调和。人们“失去了对长寿的希冀，所以对现刻的生命就更觉得热恋和宝贵。放弃了祈求生命的长度，便不能不要求增加生命的密度”[2