建安文学以其强烈的时代色彩、浓郁的悲情、张扬的个性在中国诗歌史上辉映千古,建安时代的游宴文学活动亦令无数文人向往。魏晋之后,文人对建安文学的模拟非常盛行,特别是谢灵运和江淹,他们以拟古形式体现了对建安文学的接受,初步奠定了建安文学之于南朝文学的典范地位,在整个建安文学接受史上有着重要的意义。

Jian''an literature has been shining through the history of poetry for a long time with its strong colors of era , rich pa-thos, and assertive personality , and the literary activities about Jian''an banquet also kept countless scholars yearning .After Wei and Jin Dynasties, scholars''imitation of Jian''an literature was very popular , especially the two poets Xie Lingyun and Jiang Yan , who showed their acceptance of Jian''an literature by composing imitation poems , and laid the foundation of Jian''an literature in South Dy-nasty.Their poetry was of important significance in the history of acceptance of Jian''an literature.

对文学历史的自觉认识,在这种自觉认识上,对过去作家群和众多的作品在文学史的流变中加以比较研究,给予他们各种不同的与之相适合的位置。这就是所谓对文学史的考察。与以魏建安时期作为自己文学理念时代的刘勰与钟嵘不同的是,沈约以西晋太康时期为自己诗史理想时代。在《宋书·谢灵运传论》中,沈约论述了东晋以降至刘宋时期的诗史论,给刘勰、钟嵘、裴子野、萧子显的诗史论以决定性的影响。可见,沈约在中国文学批评史上开始确立文学史的自觉,其意义十分深远。在西晋太康时期,即潘岳、陆机等文学的辞采和音调中,发现了与至今还保留古风的建安文学不同的特点,揭开了六朝新的一幕。

Based on a conscious cognition of literature history, through a comparative study of the writers and works of the past, various and proper positions can be given to these writers and works respectively. Such a method is the so-called historical investigation of literature. Different from Liu Xie and Pan Yue who took the period of Jianan as their ideal literature time, Shen Yue took Taikang period as his ideal time to manifest history of poems. In On the Biography of Xie Lingyun in The Book of Song(Songshu), Shen Yue expounded the historical discussions on poems, which had a decisive influence on those of Liu Xie, Zhong Rong, Pei Ziye, and Xiao Zixian. Shen Yue began to form a conscientiousness of the history of literature in the history of literature criticism in China. This advancement has a very profound significance. In the Taikang period, in the discourses and tones of the works by Pan Yue, Lu Ji and others, Shen Yue discovered a character different from that of Jian An literature

文学交游是文人之间以创作为目的的文学活动。汉末建安年间，曹氏父子皆雅好文学，那些因战乱流亡于各地的文人先后聚集到邺城，形成了中国文学史上意义重大的邺下文人集团。邺前文人集团和前邺下文人集团时期以曹操为领导核心，三曹与文人的文学交游呈现出功利性向非功利性、主缘情过渡的特征；后邺下文人集团时期以丕、植兄弟为文人集团更直接的领导，曹氏兄弟与邺下文人举行过重大的文学活动如南皮之游、西园盛会等，在这些文学交游活动中，他们借物咏叹、即兴赋诗、抒发情怀、互相切磋技艺，三曹与文人的文学交游也以主缘情、非功利性为主要特征。

The literary intercourse is the literary activity between literati. During Jian’an period, Cao cao and his sons were keen on literature. The exiled literati gathered to Ye city and formed the scholar group of Yexia. Cao cao was the core of leadership of Yeqian and Qian Yexia scholar group. The literature intercourse between“Three Caos” and the scholar group of Yexia presented a transition from utility to utilitarian, from willingness to emotion. Cao Pi and Cao Zhi were the core of leadership of the Hou Yexia scholar group of, and they held many literature activities. In those literature activities, their chant and poems were inspired by the surrounding things and their instant feeling while discussing their strategies in writing. Three cao and literati literary friends’ intercourse was characterized by emotion and utilitarian.

曹操的经学修养主要表现在通晓古文经典和长期研读经学典籍两方面,这种修养直接影响了曹操的乐府观念。曹操的乐府观中有浓厚的先秦乐教思想,同时又在串接经典的基础上提出了“歌以咏志”的乐府新观念,为这一时期文人乐府诗的勃兴提供了理论动力。这种乐府观也是建安时期文学发展呈现出崭新风貌的重要原因之一。

CAO Cao is familiar with Confucian Classics that written in the pre-Qin period .Besides,he can stick at reading Confucian classics all his life.CAO Cao’ s cultivation Confucian Classics has grave influ-ence to his Yue Fu concept.There are traditional Confucian Musical Education in CAO Cao’ s Yue Fu con-cept.CAO Cao advanced explicitly a viewpoint in his poetry that is expressing one’ s emotion and mind by writng Yue Fu.The new Yue Fu concept rised the Yue Fu’ s status really and that is the theoretic driving force of wrting Yue Fu enthusiastically for the literati at that time, although the Yue Fu concept is a splicing of Con-fucian Classics .

在专记东晋中、晚期编年史的《续晋阳秋》中，檀道鸾将文学作为独立学科加以置评。他率先把“独尊”的儒学经典《诗经》与楚辞、前秦百家之言并列，提出了中国文学“体则《诗》《骚》，傍综百家”的“三元”论，并以此“三元”标准评论汉代“赋颂”、建安诗歌和西晋末年诗作。在评价两晋文学时，檀道鸾强调“庄、老”影响下产生的玄学及“玄胜之谈”对两晋道佛文学流变的重要影响。檀道鸾的文学流变史观，显现了南北分裂时期学思活跃、文人反思文化历史、重新界定文学源头的历史现实以及檀氏所历地域文化、家风传统、个人倾向互动等对其文史评论的影响。檀道鸾文学评论的自觉观点，是西晋虞挚的《文章流别论》，与南朝刘勰《文心雕龙》、钟嵘《诗品》等文学评论之间的重要环节。

Tan Daoluan in the mid-iffth century compiled"A Sequence to Jinyangqiu"( Xu Jin Yangqiu ), a chronicle of the second half of the Eastern Jin. Tan Daoluan treated literature as a separate category in his literary criticism, independent of the Confucian canon. In Tan''s view, Chinese literature had three equally important origins: The Book of Songs ( Shi Jing ), Songs of the Chu ( Chu Ci ), and the Hundred Schools ( bai jia ) of pre-Qin philosophy. Tan attributed the rhapsodies ( fu songs ) of the Han Dynasty, poems and essays of the Jian''an Reign, and the most noted poetry at the end of Western Jin to the inlfuence of these three sources of literature. Commenting on major literary trends of Western and Eastern Jin—poems inspired by Daoism and Buddhism, Tan stressed the key inlfuence of Mysterious Learning ( xuan xue ), which he considered to derive from"Laozi"and"Zhuangzi"of the Hundred Schools. Living in the era of the Great Division and a dynamic intellectual atmosphere, T