唐代干謁文中的知遇想像與士人形象建構

Abstract

在唐代科舉社會的特殊文化語境中，文人就自身命運攸關的境遇，運用干謁文建立對話的語境，以呈現自身困境、表達知遇想像，期許達到見字如面的效果。同時干謁文也承載了中國古典歷史文化經驗中，關於士人出處知遇觀、「士不遇」書寫及人倫鑒賞品評的「符碼」。 本研究重點關注：源自先秦至六朝長期積澱的歷史文化經驗，如何影響唐人對於干謁行為的認知與「知遇」之想像模式？士人如何承襲內化儒家價值，對自身人生價值實踐的理想進行寄託與抒情？士人如何書寫自身以期被讀者理解並欣賞？干謁者如何滿足讀者的「知己期待」，又如何認知並迎合唐代主流價值？乃至干謁文的書寫與閱讀活動如何反映並塑造，唐代文學文化中深廣的時代轉型？本研究借鏡完境文學史、思想史、文本發生學、文學傳播、接受美學等方法與思路，更全面深入地發現並闡釋干謁文之文學價值。 通過透析唐代干謁文中呈現的知遇想像模式，發現士子常構建一套自身干謁非為歷抵公卿，乃為結交知己相合的話語模式。此時「知己」被更加賦予了功利化與政治性的含義干謁行為進入了儒者的實踐古道、經世濟民價值體系中。從而希望同為儒者的被干謁者，能夠理解士人「處貧」的困境，同時這種論述可以緩解請託求人時的卑下心境。並且在儒家思潮復興的背景下，盛唐之後的士人在干謁文中，表現出對「薦」這一行為的理想論述與職責要求，以「薦賢」的職責說服甚至語帶脅迫。中唐士人更加強調了先達接引後進「垂光後世」的益處，認為「知遇」的過程是雙向選擇且彼此成就的過程。同時也從為國為公的角度論述薦賢，構建了「盛世」與「賢才廣來」之聯結下的宏大敘事。 通過干謁文，有以觀察唐代士人一個「被建構的」人生切面，包含揚善避短的自鬻需求，也是限於上下尊卑「溝通場域」時的拘禮與謹慎。文人通過形容自己身分低微及「本質」鄙陋之形象，使被干謁者心生同情及援引下士的責任。同時從更多生活化的細節塑造自身貧苦形象，並吐露自身肩負奉養父母、照顧妻小或其他家族成員的責任。士人還著意於展現自身有著家世源流與良好的家學教育，從而具備卓越的文章辭采能力。並且進一步擴展王霸之才、經世濟民之用，以及自身博觀百家的見識，有時也延伸到實際的吏術寫作與行政能力的展現上。自安史之亂後，干謁文中也更注重儒學、經學的重要性，士人在干謁時，抒發自身對於道統的追慕，表達自己對於經學與古道的興趣與思考。文人還構建自身如古來寒士「孤介自處」、「處世剛直」之處境，使得自身符合儒家價值體系中賢德的「窮士」形象。另一方面士人以抒情性筆墨，對於時序流逝、身體衰老的不遇處境發出哀歎。同時將視角聚焦在自身生命的不遇遭逢，多從「時」、「勢」的歷時性人生乖舛角度敘事。文人在干謁文中有時也塑造自我隱逸形象，使得自己在干謁時可以保持自己的人格尊嚴，干謁意圖曲折委婉。 被干謁者形象形象的建構在干謁文中也必不可少，在呈現對被干謁者的了解與理解，以符合自身的知己論述的同時；也發揮了士人文化中的頌美功能，反映地位階級差距下的輸誠。士人通過展露其對東漢名士風度以及察舉薦用的追慕，來塑造被干謁者「禮賢」風采，薦賢接賢之實績也易與儒學德行相關，構設與先賢為儔的心理暗示。與唐代賢能觀緊密聯繫，著重稱頌被干謁者的文學才能，與文才相關的博學、善談、政才形象也被重視。士人根據被干謁者之身分，稱頌其官位與政績：中央大員則多包含忠簡帝心、和順百官、進黜有度；地方藩鎮則更注重在其實際戰事功績，以及經濟、農業、治安等仁政成效。繼承魏晉六朝人倫賞譽風尚，通過聯繫自然景物的「感興審美」，影響到干謁文中對人物風度、威儀、言談形象之建構。 干謁文融貫了書信體靈活的表達模式，包含自傳性質的敘事，儒家出處汲引價值體系下的論說，自身委屈不遇的抒情，同時也受著駢文隸事的「類」文化影響。干謁者以自身遭逢處境心態之變化，逐步引導被干謁者進入敘事語境，以期許達到「理解自己」的效果，從而使得這種「自傳性」的書啟具有了「抒情性」。因而在關乎命運的「戲劇性」場域中，干謁書啟同樣也呈現出富於滄桑感的「悲劇性」美學興味。

The literati who operated under the particular cultural context of the imperial examination system during the Tang Dynasty wrote about their predicaments, expressed their imagination of Zhiyu, and used Ganye-prose to facilitate dialogue with readers. At the same time, Ganye-prose also carried 'codes' that hinted at the literati's professional outlook, their laments about not being understood, and the appreciation of characters in the experience of classical Chinese history and culture. This research attempts to answer the following questions: How did the historical and cultural experiences from the Pre-Qin Dynasty to the Six Dynasties affect the writing of Ganye-prose in the Tang Dynasty? How did the literati write about themselves in order to be understood and appreciated by readers? How did the literati recognize and cater to the mainstream values of the Tang Dynasty? How did reading and writing Ganye-prose transform the literary culture of the Tang Dynasty? This research usesthe methods of 'Wanjing Literary History,' intellectual history, text generation, scholarly communication, and reception aesthetics to explore and explain the literary values of Ganye-prose more comprehensively. Through analyzing the 'imagination of Zhiyu' presented in the Ganye-prose in the Tang Dynasty, it can be concluded that the literati often constructed a set of discourse patterns in which they did not seek success in their careers but to make friends and confidantes. In this period, the concepts of 'confidante' and ' Zhiyu ' were given more utilitarian and political meanings. The literati's writing entrusted their Confucian ideals so that the behavior of Ganye entered the Confucian practice of ancient Dao and the value system of economic benefit to the people. In the context of the revival of Confucianism, the literati after the High-Tang Dynasty expressed their ideal discussion and responsibility requirements for the act of 'recommendation' in their Ganye-prose. The literati of the mid-Tang Dynasty emphasized the benefits of 'high-ranking officials' recommending younger generations to be 'famous for eternity' and also discussed that the process of 'Zhiyu' was a two-way choice and mutual achievement process. From the perspective of recommending sages for the country, literati in the mid-Tang Dynasty constructed a grand narrative of 'the emergence of talented people' in the context of 'prosperous times.' The Ganye-prose betrays a constructed aspect of the life of the literati in the Tang Dynasty wherethe literati selectively constructed their self-images and included the self-aggrandizing act of promoting goodness and avoiding weaknesses. Due to being under the restriction of the 'communication field' of their superiors and inferiors, this writing mode was full of etiquette and caution. By constructing images of low status and poor talent, the literati of the Tang Dynasty highlighted their disparity in rank, making readers feel sympathetic and invoking the responsibility of the lower-class literati. At the same time, the literati created their poor image by divulging details from their everyday lives, including their routines, diet, clothing, and illnesses. Furthermore, they confided that they were responsible for supporting their parents and caring for their wives, children, or other family members. Literary talents were regarded as representatives of outstanding personal abilities in the imperial examinations and the selection of officials in the Tang Dynasty. In this context, the literati focused on showing that they had a deep family background and good family education so that they could demonstrate their excellent writing skills. Since the An-Shi Rebellion, the Ganye-prose in the Tang Dynasty also paid more attention to the importance of Confucianism and Classics. Literati expressed their admiration for the concept of 'DaoTong'. To show their virtue and their good education, They expressed their interest and thinking in studying the classics and 'GuDao'. The literati also constructed their situation of 'loneliness' and 'uprightness,' making their self-image conform to the virtuous 'poor man' image in the Confucian value system. Moreover, the lyrical writing of the literati lamented the unpredictable situation of the passage of time and the aging of the body. At the same time, the Ganye-prose focused on the unfortunate encounters in their own life and mostly narrated from the perspective of life diachronicity of 'time' and 'destiny.' The literati also sometimes created a secluded image of themselves in the Ganye-prose to maintain their dignity. The literati of the Tang Dynasty constructed their image of the 'receiver' in their Ganye-prose to present their understanding of the reader, in line with their own 'confidante' discourse. At the same time, this kind of image construction is a form ofpraise in the literati culture, reflecting the sincerity transmission under the gap between status. In the Ganye-prose, the literati expressed a preferential treatment for talents to the readers by showing their admiration for the demeanor of the famous scholars of the Eastern Han Dynasty. In the context of the Tang Dynasty's view of the virtuous and capable, the authors of Ganye-prose put great emphasis on extolling the literary talents of the readers. The image of erudition, good speech, and political ability related to literary talent were also valued. The literati boasted about their official positions and achievements according to their readers' status. For officials in the imperial court, Ganye-prose often praised their loyalty to the emperor, their ability to control healthy relations between ministers, and their ability to select or demote officials properly. Ganye-prose praise for local vassal towns paid more attention to their actual military achievements and their political achievements in the fields of economy, agriculture, and public security. The Ganye-prose inherited the style of personal evaluation in the Wei, Jin, and Six Dynasties. Natural scenery was used to make the text aesthetically pleasing when constructing the image of the literati. This style altered the character's demeanor, majesty, speech, and image in Ganye-prose. The Ganye-prose of the Tang Dynasty combined the flexible expression mode of the letter style with the narrative technique of autobiographies. Their content included the discussion of the official career under the Confucian value system, and the writing of grievances that were not understood. The literati used changes in their situation and mentality to gradually guide readers into their narrative, hoping that readers will ultimately empathize with them. As a result, this 'autobiographical' prose has a 'lyrical' quality. In sum, in the 'dramatic' context related to fate, Ganye-prose also presents the 'tragic' aesthetic interest in the vicissitudes of life.