楚雄师范学院学报 ›› 2021, Vol. 36 ›› Issue (2): 129-133.

• 民俗学研究 • 上一篇    下一篇

中国色彩文化的“五色”认知与建构

田兆元   

  1. 华东师范大学 非物质文化遗产传承与应用研究中心,上海 200062
  • 收稿日期:2021-02-20 出版日期:2021-03-20 发布日期:2021-05-28
  • 作者简介:田兆元(1959–),男,华东师范大学教授,博士生导师,华东师范大学非非物质文化遗产传承与应用研究中心主任,研究方向为神话与民间信仰、经济民俗学与非遗保护。

Cognition and Construction of the Five-Color Theory of the Color Culture of China

TIAN Zhaoyuan   

  1. Research Center for Inheritance and Application of Intangible Cultural Heritage, East China Normal University, Shanghai 200062
  • Received:2021-02-20 Online:2021-03-20 Published:2021-05-28

摘要: 色彩是自然现象,但也是文化呈现,中国的色彩文化在一定程度上是中国文化的根本问题之一。不仅中国如此,各国均有对于色彩的独特文化解读。法国人类学家涂尔干和莫斯《原始分类》将色彩当作一个分类知识,从社会阶层的角度予以解读。中国的色彩文化的代表是“五色”观。《周礼》时代将“五色”定为空间标识,宇宙世界只是“五色”之变,“五色”成为一种制度框架。《春秋繁露》将“五色”用于解读历史,夏商周不过是青白赤三颜色而已,春夏秋冬不过是青红白黑,这种颜色观太过凝重。《山海经》将“五色”变为“五彩”加以讲述,突出了江山的灿烂,但是也是制度的变调。《世说新语》里的士人无奈的青白眼,以及“朝如青丝暮成雪”的生活际遇,竟然将“五色”变成了“无色”,水墨的世界由悲剧转为逍遥的审美。《闲情偶寄》终于回归到“素以为绚”的范式,将彩色带回了感性的生活之中。中国的色彩文化,从官方的制度性规定,到民间的感官感性感受,形成了独特的多样性的认知谱系。体现了中华文化的博大与细微、世界秩序与个人感受相统一的特色。色彩的认知与色彩的消费,将在新的时代焕发新的神采。

关键词: 五色, 五彩, 感性感受, 制度框架, 色彩消费

Abstract: Color is as a cultural presentation as a natural phenomenon. To some extent, the color culture of China is one of the fundamental issues of its culture and a theory of universal truth as all cultures have their ways to interpret colors and China is no exception. For example, in Classificaciones Primitivas by Emile Durkheim and Marcel Mauss, colors are classified as a branch of knowledge and interpreted from the perspective of social stratum. The representative Chinese philosophy regarding color is the five-color theory according to which, argues Zhou Li or Rites of the Zhou, the five cardinal colors are a spatial marker and the whole universe is the result of their changes. In other words, the five colors form an institutional framework. Another classic Chun Qiu Fan Lu applies the five-color theory to the interpretation of history, contending that the first three historical dynasties of China - the Xia, the Shang and the Zhou (app. 21st century B.C. - 3rd century B.C.) - are nothing more than three colors: green, white and red. Meanwhile the four seasons of the year are just green, red, white and black. Shan Hai Jing, or The Classic of Mountain and Sea, further elaborates on the theory by introducing the idea of five shades. While cable of accentuating the beauty of the nature, this new theoretic development remains within a variation of the above mentioned institutional framework. Depicting the whites of the scorning eyes and the color of the graying hair of people living troubled lives, Shi Sho Xin Yu alters the five-color system into monochromatic or even colorless aesthetic rhetoric before Xiao Qing Ou Ji returns to the “colorless as colorful” paradigm through brining colors back to our perceptual life. As a unique multi-dimensional cognitive pedigree comprising institutional stipulations of the government as well as sensory conception of the folk at grass roots level, the Chinese color culture manifests the great Chinese culture in general that is both profound and subtle. It is the unity of world order and individual perception. The cognition and consumption of colors will have a splendid future in the new era.

Key words: five colors, five shades, sensory perception, institutional framework, color consumption

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