不廢江河萬古流―杜甫詩中的位格意象

The Personal Image in the Poems of Tu Fu

林美清(Mei-Ching Lin)

《中華學苑》 56期 (2003/02) Pp. 47-84

https://doi.org/10.30406/JCA.200302_(56).0003

摘要

位格（Personae）在一首詩中，雖然不一定以主詞的形式出現，但是它的位格性經常是全詩意義的核心。「位格」乃人生的寓所，人安身立命之地，所以「位格」才是人生永恆的居所。本文論述杜甫詩中的位格意象，從四個層面分析：「位格」在生理學層面指標性的字眼，以「身」為媒介，如衰老病死。在心理學層面指標性的字眼，以「心」為媒介，如瘋狂悲哀。在倫理學層面指標性的字眼，以「身分」為媒介，如君臣、人民、父子、兄弟等是。位格在存有學層面指標性的字眼，以「性命」為媒介，表述生死存亡殀壽者是也。循《孟子•盡心》篇所述，盡心知性以知天的脈絡，表述人對自身定位的認知。而經由脩身立命的軸線，貞定生命的意義。盡心知性以知天的脈絡，以及脩身立命的軸線，共同的原點即由身心兩詞所表述的位格。
將他物位格化，或許可以突破身體形象衰亡的悲運，但是唯有萬物齊一，同於大通的物化歷程，才能夠顯現詩人駕馭意象的能力。所以就位格意象形構言之，超度位格乃是此重形構的絕詣。
杜甫世界觀的核心就是以身心為媒介的位格表述，所以此一位格內涵的轉化，改變了其世界觀的形構。從位格為核心所懷與所望的世界，到位格化的天地萬象，再轉化為萬物靜觀皆自得的物化觀世界，身心所承載的生滅成毀，或衰頹哀傷，是詩人觀察與表述人生的軸心。本文以位格化到物化，標示著詩歌創作境界的升沉。而杜甫變換的世界觀，其實正是其世界觀軸心的扭曲與潰散。

關鍵字

位格 ； 意象 ； 杜甫 ； 世界觀 ； 時間觀

並列摘要

The germ of their decline the personae have in themselves, and when the deficiency implicit in them is revealed to our minds through the development of poetics itself they therefore bring in their train the dissolution of the classical ideal-type. The principle of this ideal-type, as it appears here, we have laid down as the spiritual individuality which finds its wholly adequate representation in an immediate corporeal and external existent. But this individuality broke up into a group of divine individuals whose determinate character is not absolutely necessary and therefore from the start is surrendered to the contingency in which the eternally powerful spirits acquire alike for the poesy and for poetic representation the source of their dissolution.
Now since absolute necessity is not an attribute of the individual spirit, dose not afford the content of their own self-determination, and only hovers over them as an indeterminate abstraction, the result is that the particular and individual side of them is at once given free play and it cannot evade the fate of running into the external characteristics involves in human life and the finitudes incidental to anthropomorphism; these pervert the spirits into the reverse of what constitutes the essence of the substantiality and divinity. The downfall of these beautiful personae of poetics is therefore necessitated purely by their own nature, since in the end the mind cannot any longer find rest in them and therefore turns back from them into itself. But, looked at more closely, the dissolution of the personality alike for religious and poetic faith is already implicit in the character of the anthropomorphism in general.

並列關鍵字

Personae ； Image ； Tu Fu ； Weltanschauung ； Zeitlichkeit