清一代著述的《清史稿·艺文志》与《清史稿艺文志拾遗》,分别误收了一部越南汉籍。其中,《清史稿·艺文志》著录的《越史略》三卷实乃越南大臣于陈废帝时(1377—1388)所作的一本编年体史书;《清史稿艺文志拾遗》著录的《张广溪先生集》四卷则为越南阮朝重臣张登桂的别集。

A volume about Vietnamese was respectively compiled in The Literature Annal of Qing Dynasty Chronicles and The Consultantship of the Literature Annal of Qing Dynasty Chronicles .Three volumes about A Brief History of Vietnam in the former books are a Chronicle written by a Vietnamese chancellery in the Regime of Emperor Chen Fei (1377 - 1388) and four volumes about Master Zhang Guang-xi Collections are an anthology about Zhang Deng -gui , a Vietnamese minister ,in the Ruan Dynasty .

自支遁诗开始，中国诗歌有了赞佛咏怀的新题材，中国佛教文学由此而兴。支遁咏怀、述怀诗，直接阮籍《咏怀》82首，但一反阮籍重在抒发“忧生之嗟”，改写求佛向玄的淡泊情怀。支遁援佛入玄，促成玄学新变，其诗玄释交融。孙绰、许询等人的玄言诗创作深受支遁影响，东晋诗歌因之而变。支遁的即色游玄论，推动名士从游赏山水中体悟玄理，自然的山水成为审美的、体道的山水，山水诗因此生出清朗澄澈、明净空灵的神韵。

Zhi dun firstly praised Buddha in his poems in the history of Chinese poetry and the Chinese Buddhist Literature had been grown up since then.Zhi Dun’ s lyrics carried on Yuan Ji’ s Yong Huai Shi but changed the emotion of caring for the human fate and expressed his quiet emotion admiring Buddha and metaphysics.Zhi Dun’ s poems blended Metaphysics and Buddhism and influenced Sun Chuo and Xu Xun etc.Zhi dun’ s theory on JiSeYouXuan pushed the learned celebrities to visit and appreciate the scenery with hills and waters and realize theory on metaphysics from these activities .So the scenery with hills and waters became their poems''contents.The mountains and water became an aesthetic object.

在魏晋美学中，竹林派的代表嵇康、阮籍极力主张“越名教而任自然”，推崇随意任心、顺其自然的审美意识。认为“越名任心”审美域的生成来自自由洒脱、任心自然。所谓“越名任心”，即自然而然、任其自然，其美学意义表征着对现实世界与“名教”的超越，对自我种种欲望的超越，实质上则意味着对超尘绝俗、一往不复的自由意志与独立精神的注重。在此意义上，淡泊、恬淡、自然、随意任心、顺其自然则成为嵇阮派美学自然审美意识的内在逻辑。这种越名任心、顺其自然并非认识论意义上的，而是一种诉诸于一己心灵体验的随意任心、顺其自然，可以称之为存在论美学的然其所然，是其所是。

In the aesthetics of Wei?Jin, JI Kang and RUAN Ji, representatives of the bamboo school, strongly advocate “getting over the Confucian ethical code but letting the nature at ease”, and highly praise the aesthetic consciousness of following one’ s willingness in accordance with natural tenden?cy. Aesthetic domain of surmounting fame by heart comes from the freedom and the following of one’ s heart. Surmounting fame by heart means to let nature takes its course, with its aesthetic significance lying in the surmounting of reality, the Confucian ethnical code and various desires of oneself. Its essence is the emphasis on unearthly and on?going free will and independent spirit. Based on that, indifference, tranquility, nature and following one’ s willingness in accordance with natural tendency become the inner logic of nature aesthetic consciousness in school of JI Kang and RUAN Ji. Surmounting fame by heart in accordance with natural tendency is not epistemological, but is t

摘要：通过诠释儒道经典而产生和发展的玄学，其本身是一种诠释学。玄学在其发展进程中呈观为王弼的本体诠释学、嵇康阮籍的生命实践诠释学、郭象的实然的知性诠释学以及东晋时期的佛玄诠释学等形态。此形态之嬗变推进了玄学思潮前历史进程，促发了新思想的创生与文化形式的转变，对后世思想尤其是对宋代义理之学的产生和发展具有直接的启发作用，也能够为构建中国的诠释学提供理论与方法论资源。

Metaphysics,which produced and developed from annotating Confucianism and Taoists''classics, is one kind of hermeneutics itself.Metaphysics showed different morphologies in its developing process, such as onto-hermeneutics by Wang Bi,the life practice of Hermeneutics by Ji Kang and Ruan Ji,intellec-tual hermeneutics by Guo Xiang and the Buddhist metaphysics hermeneutics in the period of the Eastern Jin Dynasty.Form transmutation of metaphysics hermeneutics had fastened the steps in the history of meta-physic ideological trend,and promoted creation of new thoughts and transformation of culture form.It illu-minated directly the later generation''s ideology,especially the creation and development of the theory on principles of the Song Dynasty and provided theory and methodology for structuring Chinese hermeneutics.

在魏晋之际政治大变动时期,士人面临重要政治选择,或仕、或隐、或走、或反。出仕者有裴秀、贾充等,前者"步步高升"而无明显劣迹,后者曾在任要职期间鼓动弑君。至于阮籍,沉湎酒中而能不失风骨,可看作隐于朝中者。嵇康求隐但未彻底远离政治,后因故被杀;而孙登则为真正的隐士,并由此得以保全。夏侯霸从魏国出走投奔蜀汉,不仅保其身还出任显职。李丰计划在洛阳发动政变以反司马氏,但图谋失败;钟会在益州起兵反司马氏,随即败没。魏晋之际士人在政治上究竟做何种选择,与他们自身的特殊情况包括政治立场、志向、个性等有关,也与其对个人利害关系的认识或对局势的评估有关。

In the period of sharp political changes between the Wei and Jin dynasties, the celebrities were faced with significant political choices-becoming an official, retiree, exile or rebel. Pei Xiu was promoted step by step without evident misdeeds; Jia Chong agitated others to kill the emperor when he was a high ofifcial. Ruan Ji, indulging in liquor without losing his character, could be regarded as a courtier in his solitude. Ji Kang sought to retire but did not stay apart from the politics entirely, and later was killed for some reasons; Sun Deng was a real hermit, thus left out of danger. Xiahou Ba went to the Kingdom of Shu for shelter from the Kingdom of Wei, and got a high position there. Li Feng planned to stage a coup to ifght against the Sima family, but his attempt failed. Zhong Hui revolted against the Sima family in Yizhou, but was defeated thereupon. The political choices of the celebrities living between the Wei and Jin dynasties were associated with his personal t