知音難尋：《三言》中的文人認同與想像

Abstract

本論文從「知音」的角度切入，嘗試說明作為晚明重要的編輯家與文人的馮夢龍究竟如何回應時下重要的社會與文化議題，包括攸關文士最重視的士不遇的處境以及商業社會對文人傳統的影響。 首先，本文先嘗試說明〈俞伯牙〉與〈錢舍人〉皆反映出詩、樂已經無能再承載文人的知音傳統，而馮夢龍在描述知音傳統弱化的同時，又透過小說編輯實踐本身說明編輯與重寫如何能成為重塑知音傳統的方式。在〈俞伯牙〉裡，編者藉由知音主題與文人所熟識的儒家典故的結合，一方面勾連起知音傳統與白話小說文類的關係，一方面尋求他自己的知音小說讀者。而在〈錢舍人〉當中，馮夢龍對於錢舍人題詩燕子樓為歌妓關盼盼平反的情節的增補，意味著編者馮夢龍藉由在小說此一與詩歌相比更能隨意調動挪移的開放文類中增補情節以證明在歷史中尋找知音的可能性。而如〈俞伯牙〉故事裏所暗示，伯牙作為子期的知音卻害死了子期，〈弔柳七〉同樣勾連起知遇與死亡之間的關聯性，質疑了受遇於知音的可能性。 其次，本文藉由探討〈閒雲庵阮三償冤債〉、〈杜十娘怒沉百寶箱〉與〈蔣興哥重會珍珠衫〉三篇小說，說明了作者對晚明商業文化中的知音傳統的理解與想像。在〈閒雲庵〉當中的關鍵意象—戒指的流轉，體現出了晚明社會中商業邏輯與知音傳統緊密結合。其次，〈杜十娘〉對孫富身分形象的重塑，以及李甲與孫富一士一商結為知音，卻釀成了杜十娘自沉於江的悲劇，流露出作者對商業入侵文人傳統的焦慮心裡。而作為文人知音傳統的對照面，〈蔣興哥〉對商人蔣興哥與陳大郎結成知音的描寫，更是鮮明地彰顯出馮夢龍對商業入侵文人傳統的恐懼。 再者，本文通過分析〈老門生三世報恩〉、〈鈍秀才一朝交泰〉、〈趙伯昇茶肆遇仁宗〉與〈俞仲舉題詩遇上皇〉四個文本，說明作為晚明的知識分子究竟如何透過知音的框架來思考士不遇的問題。在〈老門生〉裡，蒯公陰總是事與願違、三番兩次錯陽差地錄取鮮于同的情節，體現出作為文人知音傳統具現化之科舉取士文化所存在的問題。而在〈鈍秀才〉當中，馬德稱家破人亡、悲苦潦倒的處境，直至土木之變後宦官勢力徹底瓦解才獲得了翻轉機會，說明了宦官專權如何影響晚明文人的生命經驗。最後，〈趙伯昇〉與〈俞仲舉〉兩篇小說中趙伯昇與宋仁宗以及俞仲舉與上皇宋高宗之間的君臣關系，則反映出編者深刻地質疑了皇帝作為文人最後知音的可能性的心理。

By examining stories related to the theme of zhiyin, this dissertation aims to address the following question: what kind of societal and cultural issues were Feng Menglong trying to address in Sanyan? This dissertation firstly demonstrates that in both stories “Yu Boya Smashes his Zither in Gratitude to an Appreciative Friend” and “Secretary Qian Leaves Poem on the Swallow Tower”, Feng reveals the erosion of the relationship between the music, poetic, zhiyin tradition as well as his attempt to reconstruct the zhiyin tradition with the vernacular stories. In “Secretary Qian”, the insertion of Qian Xibai, who repositioned Guan Panpan’s image in Chinese history, clearly indicates that not only Qian Xibai and Guan Panpan are zhiyin, both implied that readers and the editor Feng himself are also Guan Panpan’s zhiyin. Whereas in “Yu Boya”, Feng’s integration of Confucius allegories into the zhiyin text not only aims to associate the theme of zhiyin with the vernacular fiction, but also clearly indicates his search for zhiyin readers. However, as hinted in “Yu Boya”, “The Courtesans Mourn Liu the Seventh in the Spring Breeze” also insinuated that the search of zhiyin may ultimately be futile. Secondly, by analyzing three stories “Ruan San Redeems his Debts in Leisurely Clouds Nunnery”, “Du Shiniang Sinks her Jewel Box in Anger” and “Jiang Xingge Reencounters his Pearl Shirt”, the third chapter discusses how Feng view the blooming commercial culture in late Ming. In “Ruan San”, Feng illustrates the intrusion of commercial culture into the zhiyin tradition. Whereas in “Du Shiniang” and “Jiang Xingge”, Feng raises his concerns and reveals his anxiety on how the commercial culture has negatively impacted literati. Thirdly, by discussing four texts “A Former Protégé Repays his Patron unto the Third Generation”, “The Luckless Scholar Rises Suddenly in Life”, “Zhao Bosheng Meets with Emperor Renzong in a Teahouse” and “Yu Liang Writes Poems and Wins Recognition from the Emperor” through the zhiyin framework, the fourth chapter explains how Feng reflects on the struggles that literati in the late Ming were facing. In “A Former Protégé”, Feng illustrates the problems of Imperial examinations. Unlike the former, in “The Luckless Scholar”, Feng narrates how eunuch dictatorship has impacted literati. Whereas in “Zhao Bosheng” and “Yu Liang”, Feng further reflects on the possibility of literati’s being valued by the imperial court for their abilities.