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Диcсертация / Dissertation САНКТ-ПЕТЕРБУРГСКИЙ ГОСУДАРСТВЕННЫЙ УНИВЕРСИТЕТ На правах рукописи Корнильева Татьяна Игоревна ШАНЬШУ КАК ЖАНР КИТАЙСКОЙ ЛИТЕРАТУРЫ Специальность 10.01.03 – литература народов стран зарубежья (литература Ближнего и Дальнего Востока) Диссертация на соискание ученой степени кандидата филологических наук Профессор, д.ф.н., СТОРОЖУК Александр Георгиевич Санкт-Петербург – 2017 2 Оглавление Введение.................................................................................................................... 3 Глава I ...................................................................................................................... 13 Шаньшу как категория книг .............................................................................. 13 История изучения шаньшу ................................................................................ 17 Классификации шаньшу..................................................................................... 26 История возникновения шаньшу ...................................................................... 43 К какой религии относятся произведения шаньшу ......................................... 44 Особенности распространения шаньшу ........................................................... 45 Вывод 1 ................................................................................................................ 47 Глава II .................................................................................................................... 49 «Драгоценные копии Нефритовых скрижалей» .............................................. 49 Происхождение Юйли Баочао .......................................................................... 51 Особенности бытования шаньшу ...................................................................... 57 Переводы «Нефритовых скрижалей» ............................................................... 59 Построение «Нефритовых скрижалей» ............................................................ 59 Пафос произведения ........................................................................................... 63 Способ повествования, описания, воспроизведения событий, явлений, системы образов, героев .................................................................................... 63 Приемы обрисовки, изобразительно-выразительные средства ..................... 70 Вывод 2 ................................................................................................................ 70 Глава III ................................................................................................................... 72 Содержание произведения (тематика, проблематика) ................................... 73 Пафос произведения ........................................................................................... 73 Способ повествования, описания, воспроизведения событий, явлений, системы образов, героев .................................................................................... 74 Принципы построения текстов ......................................................................... 93 Отношение авторов к изображаемому ............................................................. 96 Приемы обрисовки, изобразительно-выразительные средства ..................... 98 Место жанра шаньшу в китайской литературе .............................................. 108 Вывод 3 .............................................................................................................. 110 Заключение ........................................................................................................... 111 Литература ............................................................................................................ 114 3 Введение При анализе исторических процессов в литературе Китая обычно принято говорить о влиянии, которое оказали на тематику произведений и становление художественных форм философско-религиозные течения, особенно даосизм и буддизм. Принимая во внимание особенную роль конфуцианства как фундамента традиционной светской культуры Китая и многообразных простонародных верований как важнейшей основы целеположения для подавляющего большинства крестьян и ремесленников, исследователи неизменно констатировали теснейшую связь светской и религиозной литератур в самых различных аспектах и формах. Вместе с тем, целым категориям литературных произведений пока еще не было уделено достаточного внимания в академической науке. Данная диссертационая работа как раз и стремится восполнить один из таких пробелов, существующий в исследовании китайской простонародной религиозной литературы шаньшу ( 善 書 ), возникшей в Китае, как принято традиционно считать, еще в династию Южная Сун ( 南 宋 , 1127–1279) и получившей наибольшее распространение при династии Мин (明, 1368–1644) и Цин (清, 1644–1912). Сейчас литература шаньшу по-прежнему остается живой и востребованной в определенных кругах населения. Актуальность темы Книги шаньшу, представляют собой квинтэссенцию простонародных суждений об устройстве мира и о роли человека в нем и предлагают модель взаимодействия человека с этим миром. Шаньшу стали появляться в Китае начиная с XII века, и в течение последних четырех веков они оказывали колоссальное влияние на формирование мировоззрения и нравов простого народа. Востребованность шаньшу при династиях Мин и Цин во много раз превосходила популярность таких произведений, как запись бесед Конфуция с учениками – «Лунь-юй» – или 4 мысли Лао-цзы по устройству мироздания – «Даодэ-цзин». Не будет преувеличением сказать, что книги шаньшу долгое время оставались самой читаемой литературой в Китае. Шаньшу были переведены на многие языки и распространились по всем дальневосточным странам, оказывая влияние и на местную культуру. Популярность этих книг разнится в зависимости от местных особенностей в разных регионах Китая, но можно уверенно утверждать, что и сегодня она продолжает оставаться чрезвычайно высокой. Согласно статистике, на Тайване 60 процентов населения читают эту литературу и сейчас [128, с. 280]. Значение литературы шаньшу для исследования мировоззрения и религиозной жизни китайцев трудно переоценить. В современном мире, где стираются границы, расстояния становятся все ближе, на передний план выходит проблема взаимопонимания культур, становится все более актуальным знание духовных принципов и сисметы ценностей других народов. Популярная религиозная литература оказывается бесценным источником этих знаний. В то же время, материал этих книг значительно шире, и знание описанных в них реалий необходимо специалистам по любым вопросам литературы, культуры и истории традиционного Китая. Несмотря на сказанное выше, тема шаньшу в западной и отечественной школах востоковедения остается малоизученной. Степень изученности темы Долгое время тема шаньшу оставалась вне поля интереса исследователей. Следует сделать оговорку, в данной работе баоцзюань с теоретической точки зрения рассматривается как один из видов шаньшу, однако подробно на этой теме мы не останавливаемся. В 1928 году на материале одного из произведений шаньшу – «Нефритовые скрижали» – И.Г. Баранов написал статью «Загробный суд в представлениях китайского народа» [18]. После этого в отечественной китаистике на протяжении многих лет лишь некоторые шаньшу упоминались в сносках специальных работ по этнографии и религиоведению. Сам термин шаньшу также 5 иногда встречается в работах по востоковедению, однако внятного объяснения этого явления китайской литературы не дается. Стоит упомянуть и о работе, посвященной буддийским простонародным рассказам сяошо М.Е. Ермакова [40] – жанре, который входит в категорию книг шаньшу. В западной школе востоковедения тема шаньшу изучена несколько лучше. Во-первых, в конце XIX – начале XX вв. Г. Джайлс [177], Дж. Кларке [166] и Л. Вигер [183] сделали на английский язык перевод некоторых важных произведений шаньшу. Ф. Кларт в своей докторской диссертации обратился к теме гаданий фулуань (扶鸞) – с помощью которых, согласно традиционным представлениям, были явлены в мир некоторые из произведений шаньшу [169].Один из видов шаньшу – гунго-гэ (功過 格), «Таблицы заслуг и проступков», подробно исследовала С. Брокау [86,166]. В. Гусерт в своем труде, посвященном изучению запрета на говядину в Старом Китае [185], в 4-й главе обращается к теме шаньшу, в частости к тем произведениям, которые связаны с запретом на убийство коров. Конечно, в Японии существует довольно много статей и книг, так или иначе связанных с темой китайской простонародной литературы шаньшу. Наиболее важной для нас является двухтомная работа «Исследования китайских шаньшу» японского ученого Сакаи Тадао [113], в которой изучается история возникновения многих произведений шаньшу. В Китае сейчас возрастает интерес к теме шаньшу, появляются статьи [103], [138], [139]. Особенно следует выделить работы исследователя из Сянгана Ю Цзыаня [146,148,147]. На Тайване по материалам книги-шаньшу «Нефритовые скрижали» исследовательница Чэнь Яоцянь провела исследование верований в Десять загробных судей [141]. Подводя итог имеющимся работам, можно сделать вывод, что чаще всего в научных исследованиях шаньшу либо просто упоминаются без подробного объясния, либо привлекаются в качестве иллюстративного материала для анализа других проблем, а малочисленные специальные работы, посвященные непосредственно шаньшу, проводились с точки зрения исторической науки, 6 социологии или религиоведения. Между тем тема шаньшу гораздо шире, и до сих пор еще никогда не становилась предметом литературоведческого анализа, а так свободно употребляющийся термин «жанр шаньшу»
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