本文旨在透過中晚明哲人──王龍溪「藝」之界義與觀念的梳理,尋繹出其「藝」論重要見解,冀能補學術此一空白。經研究發現,龍溪將「孔顏」、「曾點」之樂,視為其「致知」工夫論中「獨往獨來,動與天游」的典範。從事於藝的學者身心需達及此化境,方為「游藝」「忘藝」,方能博得天然超脫之趣,而有「道」、「藝」合一之藝的可能。龍溪這樣「藝」論的獨創性是:將心學家所提倡的「孔顏」、「曾點」之樂,與「藝」觀念相勾連,使得「孔顏」、「曾點」之樂,成為詩文書畫等「藝」的重要精神內容,並對李贄、公安派產生相當程度的影響。此是龍溪「藝」論對中晚明文藝發展史相當重要的貢獻。本文研究,除填補尚待闡明的龍溪「藝」論空白外,亦將龍溪「藝」論重要見解意涵揭顯開來,以供學界研究受龍溪影響甚大的中晚明文藝思想之參考。
Through the examination of the definition and concept of the arts by the mid-Ming philosopher, Wang Ji (style, Longxi) (1498-1583), this essay aims to explore the significant viewpoints in Wang's theory of the arts, filling a gap in our scholarly understanding. The essay argues that Wang deemed the joy of Confucius, Yan Hui and Zengzi as a model of "coming and going in solitude," and "moving along with Heaven," as part of his Neo-Confucian theory of self-cultivation in the "acquisition of knowledge". Only when scholars who devote themselves to the arts can bring their body and mind to the realm of joy can they be considered as "roaming in the arts" and "obliviousness in the arts," attaining the delights of natural transcendence, and realizing the possibility of unity between the "Way" and the "arts." The originality of Wang's approach to the arts lay in his linking the joy of "Kong and Yan" and "Zeng Dian," advocated by the followers of the School of the Mind (xinxue) to the arts of poetry, literature, calligraphy, painting, etc., making this particular joy the spiritual essence of the arts themselves. This approach had a tremendous influence on the creative work of Li Zhi (1527-1602), as well as the Gong'an School, indicating that Wang's views on the arts had a significant impact in the development of the arts in the mid and late Ming Dynasty. Aside from advancing our understanding of Wang's theories of the arts, this study further reveals the significant implications of Wang's theories, making them available to scholars of literary and artistic thought in the mid and late Ming Dynasty that was greatly influenced by Wang Longxi.