刘勰在《文心雕龙·时序》中提出“文变染乎世情,兴废系乎时序”的观点,认为文学的发展变化和兴旺衰亡往往取决于“世情”和“时序”——即社会和时代的发展变迁。钱锺书则反对将“时代精神”、“地域影响”作为评述文学发展变化的主要依据,认为这样做是“执偏概全”。他认为文学发展变化存在着“同时之异世、并在之歧出”的现象,主张文学的发展变化“本乎气质之殊”。刘勰和钱锺书的不同认识,实际上反映的是古今中外两大不同的文学观念:前者更多地将文学艺术看作是时代与社会的表现,后者更多地将文学艺术看作是作家的自我表现。当代哲学家卡尔·波普尔则认为:“把艺术看作时代表现的理论和把艺术看作自我表现的理论,在理智上是空虚的。”文学艺术不仅仅是作家的自我表现,文艺的发展变化主要取决于作家艺术家对“艺术价值的客观性”和个性的自我超越。以钱锺书、波普尔的思考反观刘勰的思考,有助于对《文心雕龙》做出融通且透彻的理解。 In his article, Wen Xin Diao Long Timing, Liu Xie put forward the opinion that “change the language of the world, the development of the system depends on timing ” point of view, that the development of literature and prosperity and decline often depends on “world ” and “timing ”- that is, the development of society and the times. Qian Zhongshu opposed to “the spirit of the times,” “geographical influence” as the main basis for the development and changes in the literature, that doing so is . He believes that the development of literature there is a “at the same time the world, and in the” “phenomenon, advocating the development and change of literature ” almost temperament “. The different views of Liu Xie and Qian Zhongshu actually reflect two different literary concepts at all times and in all countries: the former regards literature and art more as an expression of the times and society, and the latter regards literary arts as more Writer’s self-expression. Contemporary philosopher Karl Popper argues: ”The theory of seeing art as a manifestation of the times and the theory of art as a manifestation of self is intellectually empty.“ ”Literature and art are not just self-expressions of writers, The development and change depends mainly on the artist’s objectivity to the “artistic value” and the personality’s self-transcendence. Taking Qian Zhongshu and Popper’s reflections on Liu Xie’s reflections helps to make a comprehensive and thorough understanding of Wen Xin Diao Long.