江南文化与江南诗学笔谈

刘士林认为,北方话语哺育了中国民族的道德实践能力,而从江南话语中则开辟出这个以实用著称于世的古老民族的审美精神一脉。江南话语是中国诗性话语体系的一个专门执行审美功能的元叙事。要使江南按照它的本来面目在当代世界中澄明出来,一种关于江南话语的语言本体论意识是惟一的桥梁。徐雁平认为,以学术和文学为特色的江南世家图景的绘制工作,才刚刚开始,它的展开与深入,必须建立在对清人诗文集和家谱族谱等文献的梳理排比基础之上。只有在注意到每个诗学世家的不同性(如海宁查氏、德清俞氏)的同时,又能以多视角观照问题,才能绘制出细节丰富的江南世家图景。朱逸宁认为,在江南文化的发展史上,晚唐五代是一个十分重要的历史阶段,因为正是在这一时期,江南出现了一些值得我们关注的文化现象和人物,江南的精神气质也发生了重要的变化。并从此开始取代北方成为中国诗性文化的象征。耿波认为,在明清时代的江南城市文化语境中,士人之间的关系逐渐变成了互利互惠的组织化。士人之间互通声气,互相援系,为了能在城市文化生产的逻辑中生存而结成了一个"共同体"。江南士人在城市文化语境中所产生的那种在张扬个体和"士志于道"的事业之间寻求调和的深微刻苦精神心态是城市文化中最富诗意的因素。江南士人的情性状态

On the Culture to the South of The Yangtze and its Poetics

As Liu Shilin points out that the northern vernacular nurtures the Chinese nation's ability to put its morality in practice while the dialect to the south of the Yangtze nurtures the aesthetic spirit for this ancient nation celebrated for its pragmatism. This southern dialect is a special metanarration carrying out the aesthetic function in Chinese poetic discourse system. To bring out the south of the Yangtze as it is to the current world, the only approach is a kind of the language ontology consciousness. As Xu Yanping points out that the work to portrait the old families that were distinguished for learning and literature has just begun and waits for further research that must be based on sorting of such documents as the works and family trees in the Qing Dynasty. Only after we find out the differences between these old families known for literary creation (for example the Zhas' in Haining, and the Yus' in Deqing) and think over a problem from multi-angles, can we work out the spectacle of these families in detail. As Zhu Yining points out, in history of cultural development the late Tang dynasty and immediately after is a very important historical period, because it is in this period that remarkable phenomena and personages emerged and the spirit in this region began to change. From then on, the South has become the symbol of Chinese poetic culture in place of the North. Geng Bo believes that in Ming and Qing dynasties, in the context of city culture to the south of the Yangtze, the relationship between intellectuals become that of organized mutual help. The intellectuals shared information with and offered support to each other, establishing a "community" so as to survive the logic produced by the city culture. The delicate and hard mentality of the intellectuals to reconcile individualism and "pursuit of truth" in the city cultural context was the most poetic factor in the city culture. The mind of the intellectuals was not only romantic but also subtle. It differs from the romanticism in the western Renaissance in its depth.