哥伦比亚大学商伟教授——《红楼梦》:西洋镜与大观园图像


2017年1月9日,“《红楼梦》:西洋镜与大观园图像”讲座在中央美术学院美术馆学术报告厅举办。讲座由中央美术学院人文学院教授宋晓霞老师主持,邀请了哥伦比亚大学东亚语言与文化系杜氏中国文化讲席教授(Du Family Professor of Chinese Culture) 商伟教授担任主讲人,其研究领域以明清时期的小说戏曲为主,涉猎思想史、文化史、出版文化和阅读史等领域。


▲ 主持人 中央美术学院人文学院教授宋晓霞

讲座首先在宋晓霞教授的主持下展开。宋教授表示,学术界对于《红楼梦》的研究已经非常深入,但是对《红楼梦》衍生的各种话语、表演,特别是视觉形式等方面的研究还极少涉猎,而商教授不仅关注《红楼梦》内部经营的视觉空间,并且将《红楼梦》作为一个时代的聚焦点,折射社会文化的转变,特别是趣味与时尚的变迁。


▲ 主讲人 商伟教授

十八、十九世纪的大观园图像中,有不少是运用了“西洋镜”这一视觉工具绘制而成的。图像采用透视法,刻意经营视觉空间的纵深维度。在一方面,它们展示了受到西方现代视觉技术影响的清代图像空间想像,另一方面,又凭借这些技术,以图像的方式对《红楼梦》做出了精湛而独特的解释。《红楼梦》之中的“大观园”是如何被描绘成各种各样的图像及不同的艺术形式?又是如何受到西方的西洋镜这种新的视觉技术的影响?我们如何形成一种新的对于空间和视觉的敏感性?其反之为《红楼梦》的理解提供了什么新角度?带着这些问题,商伟教授作出了自己的分析。
 
大观园是《红楼梦》小说中主要人物的居住场所,同时也是太虚幻境在人间的投射物,它“既实且虚、亦真亦假”,探讨其与视觉艺术的关系,商伟教授提出两个问题:其一,小说中的大观园是否受到当时绘画艺术或室内艺术等的影响?其二,1972年活字本出现后,小说中的大观园是如何在各种插图、绘画等形式里得到呈现?商伟教授用数张后人学者所作的复原图进行阐释,其表示,小说中关于“大观园”的描述是由文字塑造的,当将“大观园”从文字抽离而换成一个视觉艺术方式呈现,在小说里涉及到空间的距离和比例时候是非常不准确的,几乎没有办法准确复原。


▲ 讲座现场:苏州桃花坞制作的《红楼梦》木刻覆彩版画插图“宝琴立雪”

此后,商伟教授展示了一幅苏州桃花坞制作的《红楼梦》木刻覆彩版画插图“宝琴立雪”,在构图方面可看出其收到了欧洲绘画的影响,“从建筑风格看仍然是一个东方的园林,但实际它的空间构造的方式完全是西方式的。”商伟教授说道。不同于中国传统园林讲究的一步一景、曲径通幽似的构造,这幅插图刻意经营了一个具有纵深的、一览无遗的空间,画面几乎都是由几何形线条和直线构成,最后所有线条都交汇在远处拱形门内的透视灭点里。


▲ 讲座现场:欧洲城市景观背景与中国戏曲小说人物结合的版画作品 《西游记》

“这些图片并不是直接观赏的,而是需要透过西洋镜来观看。”商伟教授进一步解释,西洋镜是来源于欧洲的一种镜片,在幻灯机和电影发明之前是欧亚大陆的最流行的视觉工具。它能够将空间推的更远,呈现一个夸张的空间深度,往往用来展示城市的风景或者各种叙事类的文本故事等,可作为说书表演的一种技术辅助手段。在清代已经有很多利用西洋镜来展现的图片,这些图片为了让西洋镜的透视效果更佳突出,往往采用西方引入的透视技法来进行构图绘制,甚至有时为了效果也会对现实中事物的真实性大小、位置等进行修改,或者将西方城市景观加入中国故事文本中出现的人物,似乎一切并不是为了“展现真实”,而更是为追求一种“夸张的空间纵深感”而服务。
 

▲ 讲座现场:《大观园图》 纸本设色 纵137cm 横362cm 清代

此后商伟教授以清代一幅《大观园图》为主要对象进行分析。此副作品是1955年中国历史博物馆从宣武门内大街的一家书画店收购而来,有学者推测此作品应为王府定制的画作。画面中的建筑风格为歇山顶灰瓦木结构,但是廊柱则为苏式建筑风格,形成了一种南北合并的特殊的王室宫廷园林风格。全图即以蘅芜苑、凸碧山庄、蓼凤轩、凹晶馆、牡丹亭五处不同形式的建筑为中心,构建了几个不同的场景。而画面中的所有亭子、廊坊最终透视的灭点则交汇于画面中央的“蓼凤轩”内,并且跨越了两层建筑,将层层往内的纵深感进一步推进。“对于这样一种透视灭点的发现,究竟给当时人们的视觉经验和空间想象带来了些什么东西?为什么他们如此感兴趣?为什么他们这么偏重于通过透视灭点来呈现空间的纵深的围度和距离感呢?”商伟教授抛出疑问。老子《道德经》有云:道生一,一生二,二生三,三生万物。透视的一点就如同——从点而出则成线,由线而出则成物——有了线就有了物,这是用线条视觉的语言来描绘宇宙,想象宇宙的诞生一个过程。


▲ 讲座现场:《大观园图》(局部)

“那么这样一种宏大叙述到底跟我们实际看到的图像中对于透视灭点的处理间有没有关系?这个话语与绘画实践之间有没有联系?我不敢说有直接的关系,因为这需要论证。”商伟教授表示,但把这样的说法御用到对大观园图的解释方面,我们可以看出,在整个画面视觉最中心,也就是透视灭点消逝的最中心,是贾宝玉与林黛玉与我们隔空对视。这一方面代表了大观园空间的尽头,另一方面也呈现了两位主人公的凝视(gaze)。商伟教授作出自己的推测:“如果说是万物能小如一点,一点能生万物,是不是可以从这个角度出发来做这样一个推测,也就是说这一幅画暗示了这个大观园的视角是贾宝玉和林黛玉所投射出来的,是含括在他们的视域当中的,或者说从他们的视域当中生发演化而成的。”

回到大观园图,画面上展现了四处宴饮的场合,细看会发现这些场景分别来自《红楼梦》的不同的章回,出场人物多达137人,其中好几位主要人物,包括贾宝玉、林黛玉、贾母等都多次现身在不同的场合,而贾宝玉至少在画面中重复出现了七次。“也就是说这其实是不同的场景同时出现在一个画面空间,”商伟教授说,“七个贾宝玉彼此之间没有形成一个时间上序列,而且尽管他们同处在同一个空间上,他们彼此之间完全没有目光的交集。”这种处理手法可以说取消了或者说悬置了大观园的时间——这正是所谓“天上乐园”的一种特征。小说中也是如此处理,当人物搬进大观园后,小说里不再出现精确的词语来揭示时间,而叙事性情节也被诗歌所取代。那么像画面中贾宝玉这种“分身术”的处理手法,是否与当时新的视觉技术又关系呢?商伟教授指出,西方当时的视镜也被称为“多宝镜”,其一面为平一面为菱形,可通过菱形的镜面上看到同一个物体的不同影像,真假莫辨。清代诗人岳端将此能把同一个影像不断的延伸的视觉幻象的视镜称为“多目镜”,而最终将“多目”归结为佛教语境中的“多心”,正是因为“多心”,那些幻影最终归结于人的一种主观幻觉,人看到的世界就是不可靠的虚幻世界。


▲ 讲座现场

西方视镜如何在晚清时期进入中国后激活了中国本土道教与佛教相关的某种话语权?又如何代入了佛教和道教思想从而引起了有关真假有无的辨析,并且互相激发成全了这个全新视觉文化的时代?商伟教授最后总结表示:“我们知道关于‘真假有无’是《红楼梦》的一个核心的主题,也就是通过这些分析讨论,我们反过来对于《红楼梦》、对于‘真假’主题的当代性和时代性得到了一种新的理解。”
 

文丨林佳斌
图丨胡思辰
转自中央美院艺讯网

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(1) Party A is the portraiture rights holder in this agreement. Party A voluntarily licenses its portraiture rights to Party B for the purposes stipulated in this agreement and permitted by law.

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(3) Geographical Scope of Use

The applicable geographic scope is global.

The media in which the portraiture may be used encompasses any media that does not infringe upon Party A’s portraiture rights (e.g., magazines and the internet).

III. Term of Portraiture Rights Use

Use in perpetuity.

IV. Licensing Fees

The fees for images bearing Party A’s likeness will be undertaken by Party B.

After completion, Party B does not need to pay any fees to Party A for images bearing Party A’s likeness.

Additional Terms

(1) All matters not discussed in this agreement shall be resolved through friendly negotiation between both parties. Both parties may then sign a supplementary agreement, provided it does not violate any laws or regulations.

(2) This agreement comes into effect on the date that it is signed (sealed) and the relevant boxes are selected by Party A and Party B.

(3) This agreement exists in paper and electronic forms. The paper form is made in duplicate, with Party A and Party B each retaining one copy with the same legal efficacy.

Event participants implicitly accept and undertake all the obligations stated in this agreement. Those who do not consent will be seen as abandoning the right to participate in this event. Before participating in this event, please speak to your family members to obtain their consent and inform them of this disclaimer. After participants sign/check the required box, participants and their families will be seen as having read and agreed to these terms.

I have carefully read and agree to the above provisions.

Event Booking Form

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Reminder:

Hello! Thank you for participating in our public education event and we are looking forward to seeing you! If you cannot attend the event on time, please send a text message to 13261936837 (Liang) to cancel the booking. Please be aware that your eligibility for using the quick booking may be affected If you cancel the booking more than three times. Thank you for your understanding!
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