回归自然一一论陶渊明对自由的追求(论文)

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1、第10页共10页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···············································

2、··················……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·····································

3、·····……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······························…

4、…‘”””””””14(二)回归自然··································……‘·…”””””””’15结语·························，········································……23注释····································································……24主要参考文献··················································……”’‘”””26后记···················

5、·················································……27引言第10页共10页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

6、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

7、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]。当人们