“屈原爱民说”质疑

“屈原爱民说”肇始于东汉王逸，其后或大力宣扬，或有所质疑，聚讼至今，未有定论。然经细细考察．实则屈原作品中被当作其“爱民”证据的所有例句无一可靠，而记载屈原生平事迹的古文献中也见不到任何他如何“爱民”的片言只语。相反地，从屈原狷隘孤高的个性及当时完全陷溺于个人悲愤之中的心境进行推想，他也不太可能还有心情去关注与其“美政”理想并无直接关系的民生疾苦。“屈原爱民说”的出现，其实是人们出于对伟大诗人的无比崇敬或是政治宣传目的．在误读屈原作品中的某些诗句并以之作为主要证据的基础上，再通过种种理由并不充分甚至是因果颠倒的联想和臆测．从而有意无意地予以人为拔高增饰的结果。在此过程中，好为圣贤溢美这一中国传统文化习惯的影响无疑起着潜在的支配作用．而这对于严肃的学术研究来说显然不是一个好现象。

QUESTION THE VIEWPOINT THAT QU YUAN IS A POET WHO LOVES THE COMMON PEOPLE

Wang Yi of East Han Dynasty is the first people who regarded Qu Yuan as a poet who loves the common people, and since then because some people approved of it while some people raised doubts on it, the question has not come to a final conclusion up to now. After a careful study I found that all the evidences that support Wang Yi＇s viewpoint are not reliable and there are no words in ancient historical documents show Qu Yuan is a poet who loves the common people. On the contrary, considering Qu Yuan＇s impetuous, narrow-minded and supercilious personality and his so bad mood which filled with grief and indignation, it is impossible for him to have a state of mind to concern himself with the life of the common people who have not a direct connection with his glorious political ideal. So I think that there are so many people regard Qu Yuan as a poet who loves the common people just because they cherish a feeling of great reverence for him and there are by chance some words such as Min （民） and 13aixing （百姓） in his works which were misread as the common people. Obviously the traditional Chinese cultural habit of giving fulsome praise to sages and men of virtue played a potential dominant part in the process and doubtlessly this is not a good phenomenon for serious academic research.