從〈性自命出〉與〈離騷〉、〈九章〉的對讀，重詮屈原「余之中情」

A reinterpretation of Qu Yuan’s“the true essence of my being,”by delving into“Xing zi ming chu”“Li Sao”and“Jiu Zhang.”

郭店竹簡中的〈性自命出〉，以重「情」思想為儒家性情觀帶來新的視野；屈原則公認是「抒情文學傳統」中的重要作家，過去二者較少相提並論。然則郭店楚墓的時代、地域、墓主階級，適與屈原相近；所出土的竹簡古籍，大致符合屈原成長環境之知識教育基礎，二者「情」之觀念實值得對照討論。本文考察「郭店楚簡」與《楚辭》裡「情」字集中出現的篇章：〈性自命出〉與〈離騷〉、〈九章〉。首先分析〈性自命出〉的「情」字，它凸顯人性「真實」顯現的價值，又在樂教上重視個體經驗與自覺自發的心思運作。進而解讀〈離騷〉與〈九章〉，指出「荃不察余之中情」既是屈原人生轉折，也是促使他投入文學創作的關鍵。屈原關注臣子「情貌」如何辨別，透過詩化語言展開「余之中情」的內省。繼而比較〈性自命出〉、屈原作品及「抒情傳統」，說明前二者在表達內在體驗上的意義；以及屈原作品與「抒情自我」、「抒情瞬間」兩個概念的交集程度。

“Xing Zi Ming Chu”, one of Guodian Chu bamboo clips, has opened up a new horizon for Confucian perspective about human nature with its“Qing(情)”-centered thought. Qu Yuan, a generally accepted important litterateur of lyrical tradition. The article and the litterateur were seldom mentioned together. However, the era and geographic location of Guodian Chu graves, along with the social rank of the deceased, closely resemble those of Qu Yuan. If we notice such a correlation, we may infer that the contents within the bamboo slips might closely correspond to the educational context that would have been present in Qu Yuan’s upbringing environment. Therefore, the concepts of“Qing(情)”held by the two certainly deserve further exploration.
This article inspects the sections in Guodian Chu bamboo slips and Chu Ci where the word“Qing(情)”appears frequently:“Xing Zi Ming Chu”,“Li Sao,”and“Jiu Zhang.”Firstly, It analyzes the meaning of“Qing(情)”in“Xing Zi Ming Chu”. It accentuates the value of showing one’s genuineness and highlights individual experiences and spontaneous mental activities when it comes to Music Education. It then interprets“Li Sao”and“Jiu Zhang,”pointing out that“‘the true essence of my being has not been recognized by Quan(the king)”is the watershed of Qu Yuan’s Life, and also the key factor that prompted him to immerse himself in literary creation. He laid stress on how a king discriminates between the courtiers’surface and inner selves. Moreover, the poet did a self-reflection to examine and clarify“the true essence of my being”with poetic language in his literary works. The final section compares the works of Qu Yuan,“Xing Zi Ming Chu”, and the“lyric tradition,”illustrating the differences in their approaches to depicting inner experiences. In the final section, the article compares“Xing Zi Ming Chu,”the works of Qu Yuan, and the lyrical tradition. It outlines the divergences between the approaches used by“Xing Zi Ming Chu”and the works of Qu Yuan to depict inner experiences. It also illustrates the distinct relationships between Qu Yuan’s works and the concepts of“lyrical self”and“lyrical moment.”