余光中

余光中大學二年級時開始寫詩，他認為自己寫詩的發展很慢，早年的詩多實驗性，是對西化的 摸索，到了三十四歲寫《蓮的聯想》才是他的轉變，開始認同中國的古典傳統。到詩集《白玉苦瓜》，初步成熟，找到自己真正的風格和聲音。「苦瓜」象徵現實， 是苦的，「白玉」則象徵美。「白玉苦瓜」也象徵詩的創作，創作的題材、感受來自生命、生活的「苦」，詩人的本領是把「苦瓜」變成「白玉」。余光中曾在香港中文大學教書十一年。其間他寫了三本詩集，《與永恒拔河》仍是寫一些形而上的題材和感受；《隔水觀音》表現他對香港與大陸、台灣與大陸的心情；《紫荊賦》 則主要寫對香港的感情。從這三本詩集也可見余光中的一些轉變。回台後，出版了《夢與地理》，「地理」同樣代表「現實」，表現時空與現實的關係，也寫一些與台灣現實社會有關的詩。余光中雖出版了不少詩集，但他認為還沒寫出自己滿意的作品。他認為詩的可能性太大，還有很多空間可以探索。對詩的體裁、格律，余光中也有看法，他早期的詩比較格律化，後來則受中國古風與西方詩的影響較大。 相對於詩，余光中寫散文較晚，三十多歲開始寫。早期的散文多是文字、風格的實驗，追求雄壯陽剛的風格。後來則放緩節奏、文字密度、句法變化，追求幽默、寫 實、雋永，像《記憶像鐵軌一樣長》、《我的四個假想敵》、《牛蛙記》、《催魂鈴》。另外還有小品文《評一張地圖》等，又寫了不少的遊記。余光中出身外文 系，他翻譯了十三本書，例如海明威的《老人與海》、《土耳其現代詩選》、王爾德的四部喜劇，並把他自己的詩集《守夜人》翻成英文。余光中認為散文是作家的身份證，「散文是藝術的根，詩則是藝術的花」。在評論研究方面，他與其他學者的不同是，他有創作的經驗，知道創作的甘苦、陷阱，在論詩時有他的體驗和權威。他的評論多是針對詩、散文為主，他又替不少作家作品寫的「序」也有評論的價值。https://commons.ln.edu.hk/oh_cca/1019/thumbnail.jp

禮莫大於聖王 : 論《荀子》對「禮」概念的擴充與轉化

春秋戰國是社會大變革時期，諸子各派皆圍繞國家治亂問題展開論述，尤其是主張政治倫理化的儒家，其內在「倫理體系」與外在治國規範的「禮」有著密切關係。在整本《荀子》中，「禮」字出現342 次，涉及修身、資源分配、人事等多方面的意涵。相比《論語》、《孟子》主要以「仁」等倫理情感解釋「禮」，視「禮」為內在道德情感的外化表現，《荀子》則提倡「禮生於聖人之偽」，強調「心」能自主思慮抉擇，「禮」為外在理性產物，呈現有別於《論》、《孟》的一塘禮學思想。 本文將以《荀子》「禮」論為研究重心，並與《論語》、《孟子》有關「禮」的論述進行比對，探討《荀子》「禮」論與傳統儒家 (主要針對《孟子》) 的既定立場或看法有否差異之處？如有，會是何樣的差異？而這些差異的產生有否特定意義？本文將對此等疑問作一解答

Qi-arising Space: The Embodiment of Qi in Taiwanese Hypermedial Theatre

This dissertation aims to establish a philosophical framework, described from the spectator’s viewpoint, for the analysis of the embodiment process of Qi in Taiwanese hypermedial theatre works, which subtly convey a traditional Chinese aesthetic of Qi. This traditional Chinese aesthetic based on the idea of Qi suggests that the spectator participates in the development of certain Qi-energy, which is inherent in and continuously transmitted between humans and various other beings or things. The establishment of the spectator-work relation with respect to Qi-energy suggests that there are potential communication pathways between humans and the cosmos. I explore how the world model based on Qi is realised in Taiwanese hypermedial theatre through the spatial configuration of the spectator-work relation. I argue that this world model based on Qi indicates a mode of existence in which both the spectator and the multiple media used in the work are transformed and become certain beings that are cultivated by Qi and originally merge with each other. The spectator’s reactions to a theatre work emerge, as I contend, as performative acts that interact with and continue the flow of Qi. Furthermore, these acts generate a performative space that corresponds to a spiritual and cosmological aspect of Qi. This framework provides a complement to the phenomenological discourses of performative space in the context of new media and hypermedial theatre studies. In Chapter 2, I examine the correlation between the constitution of performative space and the channelling of agency in contemporary Western theatre. Based on this examination, I propose that in the course of such constitution, three aesthetic actions of agency occur: sharing agency between the spectator and the work leads to the inter-activity between the two sides; meanwhile, it also leads to the spectator’s embodiment and presence in the mixed realms of the physical and the mediated. Chapter 3 elucidates the philosophical concepts, spatial implications, and practices of Qi in the context of Confucianism. I propose a connection between Qi and agency without substituting the latter entirely with the former, as the operations of the two systems respectively lead to different world models. With reference to Chiang Nien-feng’s phenomenological interpretation of the poetic arising of Qi (hsing) and Mathias Obert’s research into Qi’s performative feature in Chapter 4, I explore two issues. First, I examine how the poetic arising of Qi is expressed in the spectator’s performative acts in an encounter with a theatre work; secondly, I investigate how this poetic arising of Qi gives rise to the constitution of performative space through the spatial configuration of the spectator-work relation based on the Qi world model. I then develop a framework of Qi-arising Space for my further analysis of the constitution of performative space in relation to the embodiment of Qi in Taiwanese hypermedia theatre works and discussion of the three aesthetic actions of agency from the Qi worldview. Finally, in Chapter 5, with three case studies in this genre of the theatre, I analyse the similarities and differences between the operations of agency and Qi regarding the constitution of performative space and interrogate the characteristics of the aesthetic actions of agency and Qi. This study proves the value of the knowledge of Qi in the field of hypermedial theatre and offers an intercultural understanding to the existing notions in the field.Ministry of Education, Republic of China (Taiwan

先秦儒家與經典詮釋問題

收入《儒家美學與經典詮釋

論先秦儒家美學的中心觀念與衍生意義

[[sponsorship]]淡江大學中國文學研究所; 教育部[[notice]]需補會議性質[[conferencedate]]19920905~19920907[[conferencelocation]]臺北, 臺