2025/11/16

AI是厨师,AIGC是菜肴 AI is the chef, AIGC is the dish

 


去年我写了AIGC(人工智能生成文本)文图学的书,开设AIGC文图学课程。一次,朋友介绍我说:“衣若芬是全球中文学界最懂AI的人。”我听了,连忙说:“哪里,哪里。不敢,不敢。”并不是谦虚,而是我懂得的不是研发AI,是如何利用AI工具生成文本,并且从文图学的观点分析和评估AI生成文本的优劣,进而赋予意义和价值。

很多人都混淆了AIAIGC。新闻报道说,台湾的人文学科学生选读AI课程的意愿不高。一些同学听了第一堂课,便纷纷打退堂鼓。一位在北京交换留学的同学和我分享大学为文科开设的AI课程,包括制作语料库、搭建大语言模型。同学说:“看了课表,不明白学了这些对我们有什么用?已经有了ChatGPT这种强大的大语言模型,我们何必还要自己搭建?”

是的,文科生和一般大众需要的AI素养和技术知识的确和专攻AI的训练不一样。如同我之前在书里谈过:我们不一定要看得懂乐谱、会弹奏乐器,只要懂得欣赏,并且感受音乐给予我们的心灵滋润和情绪抚慰。就像操作手机,我们是使用者,重要的是知道手机的功能。

再举一个日常生活的比喻。AI是厨师;AIGC是菜肴;数据是食材没有好的食材,再好的厨师也做不出美味的菜。算法模型是厨具——有了先进的厨具,厨师能更快、更高效地做菜。

想象我们走进餐厅,点了一盘东坡肉。香喷喷的东坡肉端上来,我们首先品尝的是菜,然后可能想到:“这家餐厅的厨师手艺真不错。”我们未必会烹饪,但是基本能够品尝得出菜肴酸甜苦辣的滋味,以及是否合于我们个人的胃口。如果还能够知道一些这道菜的历史背景,比如东坡肉和苏东坡的关系(虽然我考证出“苏东坡没有吃过东坡肉”),至少,围绕东坡肉的文化氛围会让我们再增添一些饮食的乐趣。

AI是整体包罗工具和技能的统合;AIGC是使用工具以后,发挥技能生成的产品,是AI的效益之一。前者是基底,后者是输出。媒体往往简单称呼,把AIGC也叫做AI,于是一旦AIGC的内容出错,便全盘否定AI的可信度,这实在“冤枉”了AI。客人吃到味道不佳的菜肴就骂厨师,但是厨师拿手的也许是别的料理。在意大利餐厅想点葱油饼,认为和披萨差不多,其实 同中有异呢。

为什么区别AIAIGC很重要?在学校里,可以明确针对不同专业需求的学生,设计适配的课程,培养相应的能力,将来学以致用。作为消费者,知道哪些应该提高警觉,例如AI的演算法向我们推送信息,根据的是我们在互联网平台留下的数据和习惯纪录,掌握我们的兴趣和交流网络,于是精准投放。如果这是网路商店,基于演算法生成的商品(AIGC)便可能激起我们的购买欲。

在医疗方面,AI已经可以辨识一些X光和CT扫描的图像,协助医生判断病情。目前我们还不能放心直接把治疗决策交给AI,某些所谓“AI医生”给的“诊断书”(AIGC)良窳不齐,只能视为建议参考,谨慎存疑为妙。

这么说来,好像AIGC很不靠谱,我们还学它干嘛?

我们吃了一次不合意的菜肴,顶多再不去那家餐厅。调教AI厨师学人类厨师,说不定会制造出随机创新的菜肴,给予我们意外的惊喜。我让ChatGPT帮我生成 “《南洋风华》迷你套餐”,它设计的是:主菜“班兰榴莲烤鸭卷”,饮品“香茅辣椒椰子冰沙”,你想试试吗?

 

2025118,新加坡《联合早报》“上善若水”专栏

2025/10/31

我和ChatGPT吵架!AGI來了嗎?I had a fight with ChatGPT! Is AGI here yet?


2025/10/25

东坡琴操图 Su Dongpo and Qincao Painting

 



在“翰墨因缘”展览大观近200年中国和新加坡的368幅绘画,琳琅满目,作品主要来自秋斋曾国和先生收藏。一幅任伯年(1840-1895)落款于 1892年的《东坡操琴图》尤其吸引我。

画面上方是一株高挺的松树,树干盘曲遒劲,枝叶以水墨描绘,浓淡相间,展现出松树坚韧不屈的生命力。背景的山石用淡墨皴擦,营造深远幽静的山林意境。画面的下方,苏东坡伏几与一位女性相对而坐,似在谈话。人物衣袍以淡赭、浅粉等色轻染,柔和地与墨色山石形成对比。

既然是“操琴”,而且画题的英文也是“Playing Qin”,那么,“琴”在哪里?

会不会是《东坡琴操图》?画的是苏东坡和杭州名妓琴操谈禅的故事。

扛着三大巨册,9公斤的图录回家,迫不及待再翻看这幅画的介绍,和展场看到的一样画题。查到2016年在香港展览的图录,可能从陈之初处购买时画题就是如此。

夏孙桐(1857-1942)的诗《为秦亮工题费晓楼画东坡参禅图卷》开篇叙述“画中东坡是主人,题诗意多在琴操”,可知这《东坡参禅图》画的就是苏东坡和琴操。清代沙馥(1831-1906)的《琴操参禅图》册页、徐操(1910–1970)的《琴操参禅图》立轴构图都是两人在树下谈话,和任伯年画的相近,不同的是:沙馥和徐操画的琴操屈身站立,态度恭谨,表现虚心问道。

苏东坡和琴操在谈什么呢?较早的纪录见于南宋吴曾《能改齋漫錄》,说能词善歌的琴操曾经改秦观的《滿庭芳》词韵,令苏东坡称道。有一天在西湖边,苏东坡和琴操开玩笑说:“我当长老,你来问话参禅。”

琴操便问:“什么是湖中景?”

东坡回答:“秋水共长天一色,落霞与孤鹜齐飞。” 用的是王勃《滕王閣序》的句子,描绘绚丽的傍晚水光风景。

琴操又问:“什么是景中人?”

东坡回答:“裙拖六幅湘江水,髻挽巫山一段云。” 出自唐代李群玉的《同郑相并歌姬小饮戏赠》,原诗作“鬓耸巫山一段云”。形容美人长长的裙裾像是漫漫的湘江水;高耸的发髻犹如挽着巫山的云。

琴操又问:“什么是人中意?”

东坡回答:“惜他杨学士, 憋杀鲍参军。”这两句话里讲到两个人,“鲍参军”是南朝宋的鲍照,杜甫《春日忆李白》赞美李白的诗“俊逸鲍参军”,说他有鲍照诗的清新洒脱之气。“杨学士”是谁呢?不知为何网上流传说指的是杨日严。杨日严曾经因为貪污被欧阳修弹劾,后来一直企图找机会报复。以苏东坡和欧阳修的关系,肯定不会欣赏杨日严;何况杨日严的名声地位哪里有资格和鲍照相提并论?我认为“杨学士”是指曾任崇文馆学士,初唐四杰之一的杨炯。“惜他杨学士, 憋杀鲍参军”是说才华令杨炯和鲍照都相形见绌。

苏东坡从美景、美人说到美才。 琴操最后问:“如此,究竟如何?”归根到底,这么些好事的结果会是怎么样呢?东坡用白居易《琵琶行》的诗句当头棒喝:“门前冷落车马稀,老大嫁作商人妇。”繁华落尽,你如同琵琶女,老了嫁给商人度过余生。

这,就是人生的结局?琴操听了,当下大悟,于是削发为尼。既然一切的本质是空,出家皈依佛门才能贯彻修行。

这个故事在明代流行,收在蒋一葵《尧山堂外纪》、田汝成《西湖游览志余》、梅鼎祚《青泥莲花记》之类的杂记和小说戏曲中。要注意明清以后的文献将问和答的角色对调,变成东坡问,琴操答,不符合禅宗参话头的形式了。

绘画的题目决定作品的意涵。《東坡操琴图》表现苏东坡的音乐素养;《东坡琴操图》叙说苏东坡点化琴操的传奇。两人从游戏似的“扮演”师生,谈湖中景、景中人、人中意,层层递进,到琴操悟空,真的看破红尘。我更为好奇的是:面对琴操“假戏真做”,苏东坡的反应,是惊讶?还是欣慰?

 

20251025,新加坡《联合早报》“上善若水”专栏


Su Dongpo and Qincao Painting
by I Lo-fen

In the exhibition “Affinity of Brush and Ink,” 368 paintings spanning nearly 200 years from China and Singapore were displayed, most from the collection of Mr. Khoo Seow Hwa of Chiu Zhai. Among them, one painting particularly caught my attention — Su Dongpo Playing Qin by Ren Bonian (1840–1895), inscribed in 1892.

At the top of the painting stands a tall pine tree with a twisting, vigorous trunk. The branches and leaves, rendered in ink with alternating light and dark tones, embody the tree’s resilient vitality. The background features softly inked rocks and hills, evoking a tranquil and distant mountain forest. Below, Su Dongpo sits across a low desk from a woman, seemingly in conversation. Their robes are tinted lightly with pale ochre and pink, harmoniously contrasting with the darker inked rocks.

Since the title says “Playing Qin,” where is the qin (zither)?
Could it be that the painting’s real subject is Su Dongpo and Qincao — depicting Su Dongpo’s conversation about Zen with the famous Hangzhou courtesan Qincao?

I carried home the three massive exhibition catalogues — nine kilograms in total — and eagerly flipped again to the painting’s description. The title matched exactly what I saw at the exhibition. Checking a 2016 Hong Kong exhibition catalogue, it appears the painting already bore this title when purchased, perhaps from the collector Chen Zhichu.

The Qing poet Xia Suntong (1857–1942), in his poem “Inscribed for Fei Xiaolou’s Painting of Su Dongpo’s Zen Dialogue,” began by saying: “In the painting, Su Dongpo is the master; the poetic idea lies mostly in Qincao.” From this, we know that the Su Dongpo’s Zen Dialogue painting depicts Su Dongpo and Qincao. Similar compositions appear in the Qing painter Sha Fu’s (1831–1906) Qincao’s Zen Dialogue and Xu Cao’s (1910–1970) hanging scroll of the same title, both showing the two conversing under a tree. Yet, in Sha and Xu’s versions, Qincao stands humbly before Su Dongpo, her posture expressing respect and the sincerity of a student seeking enlightenment.

So what were Su Dongpo and Qincao discussing?
The earliest record appears in Wu Zeng’s Random Jottings from the Studio of Reform (Nenggaizhai Manlu) of the Southern Song. It recounts that Qincao, skilled in lyrics and song, once altered the rhyme of Qin Guan’s Man Ting Fang to great acclaim from Su Dongpo. One day by West Lake, Dongpo jokingly said, “I shall be the abbot; you come to question and seek Zen.”

Qincao asked, “What is the scene within the lake?”
Dongpo replied, “The autumn waters share one hue with the endless sky; the setting sun and lone wild goose fly together.” — borrowing the famous line from Wang Bo’s Preface to the Pavilion of Prince Teng, describing a dazzling evening scene.

Qincao then asked, “What is the person within the scene?”
Dongpo replied, “Her skirt trails six folds of Xiang River water; her hair bun gathers a wisp of Wushan cloud.” — from Li Qinyu’s Tang poem Drinking Playfully with Courtesans alongside Minister Zheng, portraying the graceful beauty of a woman whose skirt flows like the Xiang River and hair rises like the clouds of Wushan.

Qincao asked again, “What is the essence within the person?”
Dongpo replied, “Pity Scholar Yang; he nearly stifled Officer Bao.” The “Officer Bao” here refers to Bao Zhao of the Southern Dynasties, admired by Du Fu in his poem Spring Thoughts of Li Bai for his elegant poetic style. But who was “Scholar Yang”? Some mistakenly identify him as Yang Riyian, who was impeached by Ouyang Xiu for corruption and later sought revenge. Given Su Dongpo’s deep respect for Ouyang Xiu, he certainly wouldn’t have praised Yang Riyian. Nor could that Yang’s reputation compare to Bao Zhao’s. I believe “Scholar Yang” refers instead to Yang Jiong, one of the Four Talents of the Early Tang and a Scholar of the Chongwen Institute. The phrase “Pity Scholar Yang; he nearly stifled Officer Bao” thus means that such extraordinary talent could outshine both Yang Jiong and Bao Zhao.

Su Dongpo’s answers moved from beautiful scenery, to beautiful people, to beautiful talent.
Finally, Qincao asked, “Then, in the end, what becomes of it all?”
Dongpo delivered a sobering reply, quoting Bai Juyi’s Song of the Pipa:

“Before your door the horses and carriages are few;
In your old age, you wed a merchant husband.”

When all the splendor fades, you will be like the pipa girl — aging, married to a merchant, living out the rest of your days.

So—is that the end of life’s story?
Upon hearing this, Qincao suddenly attained enlightenment, shaved her head, and became a nun. Since all is ultimately emptiness, she chose the Buddhist path to fulfill her awakening.

This story became popular in the Ming dynasty, appearing in miscellanies and fictional works such as Jiang Yikui’s Records Outside Yaoshan Hall, Tian Rucheng’s Supplementary Notes on West Lake Travels, and Mei Dingzuo’s Lotus of Green Mud. However, in later Ming and Qing retellings, the roles of questioner and responder were reversed — Su Dongpo asking, Qincao answering — which actually deviates from the traditional Zen dialogue format.

The title of a painting determines its meaning.
Su Dongpo Playing Qin highlights Su Dongpo’s musical refinement;
Su Dongpo and Qincao narrates a story of spiritual awakening.
What began as playful role-play between teacher and student — discussing the lake’s scenery, the person within it, and the essence within the person — evolved step by step into Qincao’s realization of emptiness, her renunciation of worldly life.

What fascinates me most is this:
When Qincao turned her “play” into genuine enlightenment, how did Su Dongpo respond?
With surprise — or with serenity?

Published in Lianhe Zaobao (Singapore), “Shang Shan Ruo Shui” column, October 25, 2025

2025/10/12

《千年宋韻.世紀故宮:衣若芬詩畫文圖學論文集》分享會 Text and Image Studies in Poetry and Painting...


分享會視頻簡介

20251010日故宮博物院百年生日當天晚上7:30於網上

文圖學會主辦《千年宋韻.世紀故宮:衣若芬詩畫文圖學論文集》發佈分享會

 

一,故宮博物院百年:政變.戰火.新生

1.故宮博物院是近代中國第一個立博物館嗎?

2.臺北故宮博物院的文物全部來自北平故宮博物院嗎?

3.臺北故宮博物院的文物比北京故宮博物院豐富嗎?

 

二,《千年宋韻.世紀故宮:衣若芬詩畫文圖學論文集》的内容

11篇論文,8篇散文,477頁電子書

訂購書Order book

https://forms.gle/ZtWTauH66K32Nn926

Kindle

https://www.amazon.com/dp/B0FRYSYPVN?ref_=pe_93986420_775043100

 

1. 千載風流──「西園雅集」

2. 六一古調──歐陽脩《集古錄》

3. 洞庭秋波──《九歌圖》之《湘君》、《湘夫人》

4. 美感與諷喻──《麗人行》詩畫

5. 互文新生──《歸去來圖》、《憩寂圖》、《陽關圖》詩畫

6. 戰火與清遊──《赤壁圖》題詠

7. 無佛處稱尊──蘇軾《黃州寒食帖》

8. 歷劫神物──《黃州寒食帖》的生命旅程

9. 神龍別種—李公麟《五馬圖》

10. 天祿千秋──宋徽宗《文會圖》詩畫

11. 浮生一看──南宋李生《瀟湘臥遊圖》

***

讀者專屬視頻

 1.宋代巨星的時光膠囊:解密歐陽脩《集古錄》、蘇軾赤壁傳奇與《寒食帖》身世、《五馬圖》謎團

2.宋代「互文新生」:從陶杜王維詩意圖到題畫詩的跨界對話與哲學反思

3.杜甫〈麗人行〉的視覺翻譯:從盛唐奢華到現代鄉愁,名畫如何承載「不動聲色」的批判?

4.從圖像解讀楚辭:跨越千年的《湘君》、《湘夫人》藝術解謎與文化投射

5.跨越八百年禪思與劫難:南宋李生《瀟湘臥遊圖》的「臥遊」心法與題跋流動史

***

相關視頻

1.“千年宋韻.世紀故宮”之歌

https://youtu.be/_UP6rGQEN40

2.讀懂這首詩,你以爲的樂天派蘇東坡瞬間瓦解--黃州寒食帖

https://youtu.be/qRXQ7SBXvSE

3.衣若芬解讀宋徽宗《文會圖》詩畫

https://youtu.be/b2sDXJ56qTw

4.解開西園雅集的千年謎團

https://youtu.be/8dls8ma5AI8

5.衣若芬談蘇東坡《寒食帖》書法藝術

https://youtu.be/dMw-49D35gs

6.蘇軾《赤壁賦》題跋

https://youtu.be/RI2_pLzrhTE

7.蘇軾《赤壁賦》真跡

https://youtu.be/itoNZJmtT7Q

 

三,百年守護.千年神遇.甲子萬年

1.致敬學術前輩:

方聞、曾永義、傅申、何傳馨、李霖燦——他們代表了文人學者對藝術研究與精神文明的傳承

2.AIGC,延續與文物時代新意義

***

加入文圖學會免費贈書 Join Text and Image Studies Society and receive free books

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2025/10/11

对故宫博物院的三个误解Three Misunderstandings About the Palace Museum

 



我盯着那张故宫博物院开放当天神武门的老照片看了又看。神武门,在紫禁城北端,现在是游客的出口。几次“进宫”开会,汽车直接从神武门驶入,避开参观的人群。

一百年前,是这样的啊。

宫楼建筑依然,现在“故宫博物院”的牌匾文字从右向左写,是郭沫若所书。一百年前,“故宫博物院”的牌匾文字从左向右,是清室善后委员会委员长,故宫博物院董事兼理事李煜瀛(石曾)的手笔,而且大门前交叉着北洋政府的五色国旗。

1925年10月10日下午两点,李煜瀛等人在乾清宫外宣布故宫博物院向大众公开展示文物。根据《民国日报》报道,首日涌入了两万多人;第二天高达三万多人,即使清宫占地辽阔 ,还是拥挤不堪!

我笑了,现在北京故宫每天限制迎接四万游客,大展期间排队三小时(有朋友说他排了六个小时),观看每件文物不超过三分钟,和百年前相比,只能说,文物的魅力历久弥新吧。

为了准备《千年宋韵.世纪故宫》的分享会,读了一些历史资料,才发现自己以前对于故宫博物院有一些误解,网上讯息时见讹传,或许读者们也和我一样不明就里,一起瞧瞧你能不能猜对。

1. 故宫博物院是中国第一个国家级的博物馆吗?

错。近代中国人自办的第一个博物馆是1905年张謇在南通成立的南通博物苑,属于地方私人性质。1914年,在故宫成立“古物陈列所”,收藏和展示来自沈阳故宫和承德避暑山庄的文物,是中国第一个国家级的博物馆。那时,末代皇帝溥仪和婉容皇后享受《清室优待条件》,还住在保和殿以北的后廷,直到1924年11月5日被冯玉祥驱逐出宫。古物陈列所在1948年并入故宫博物院。

2. 台北故宫的文物全部来自原北平故宫博物院吗?

错。1965年在台北士林成立的台北故宫博物院,正式名称是“国立故宫博物院”。其组织法第 1 条是:“为整理、保管、展出原国立北平故宫博物院及国立中央博物院筹备处所藏之歷代古文物及艺术品,并加强对中国古代文物艺术品之征集、研究、阐扬,以扩大社教功能。”除了北京故宫的文物,还包括“国立中央博物院筹备处”的文物,这“国立中央博物院筹备处”是什么单位?

我想起去年在四川李庄,临闭馆前央求门口的警卫让我们进去瞧一眼,那个“张家祠堂”外挂的是“原国立中央博物院李庄旧址”,咦~不是“中央研究院”啊?听过王叔珉老师多次回忆抗战时期避难暂居李庄的艰苦生活,到宜宾开会,特地前往距离不远的李庄。带着“朝圣”的心情,观览过梁思成、林徽因的“营造学社”,到了张家祠堂,警卫关上一半的门,挥手示意我们离开。

同行的老师改用四川话,指着我对他说:“这位老师的老师,以前就是在这里的!”

匆匆放行,我才晓得,国立中央博物院筹备处是1933年在南京成立,1949年被整并。抗战期间文物迁移,不但有古物陈列所、故宫博物院  ,还有中央博物院的藏品。在台北故宫的文物编号还可以看到“古”、“故”、“中”开头的纪录,显示来源,中央博物院的藏品里最著名的,就是现存铭文最多的毛公鼎。此外,苏轼的《黄州寒食帖》是“购“字开头,显示是购买来的。

3. 北京故宫大部分的藏品都运到台湾了,大陆所剩无几?

错。2025年的统计纪录,北京故宫的藏品有195万件(套),数量远远超过台北故宫的69万件。只不过要在600年历史的宫殿中采用现代的科技方式展示,既要保护文物,又要照顾观众的体验,并且不能破环古建筑,的确是很大的挑战。

十年前在武英殿展出过北宋张择端《清明上河图》,今年改在午门,就在故宫入口处,大家可以不用再“故宫跑”啦。百年大庆,北京、台北、嘉义,豪华的视觉盛宴。


2025年10月11日,新加坡《联合早报》“上善若水”专栏


**Three Misunderstandings About the Palace Museum**


*by I Lo-fen*


I stared again and again at that old photograph of the Shenwu Gate on the day the Palace Museum first opened. Shenwu Gate, at the northern end of the Forbidden City, now serves as the exit for visitors. When I’ve attended meetings “in the palace,” cars entered directly through this gate, bypassing the crowds.

A hundred years ago, it was like this.

The palace buildings remain the same, but today the plaque reading “The Palace Museum” is written from right to left in calligraphy by Guo Moruo. A century ago, however, the words ran from left to right—handwritten by Li Yuying (also known as Shizeng), chairman of the Qing Household Aftermath Committee and a board member and director of the Palace Museum. In front of the gate fluttered the five-colored flag of the Beiyang Government.

At 2 p.m. on October 10, 1925, Li Yuying and others announced outside the Hall of Heavenly Purity (Qianqing Palace) that the Palace Museum would officially open to the public. According to *The Republican Daily News*, over twenty thousand people flooded in on the first day, and more than thirty thousand on the second—so many that even the vast Forbidden City was overcrowded!

I laughed. Today, the Beijing Palace Museum limits daily visitors to forty thousand. During blockbuster exhibitions, people may queue for three hours (a friend told me he once waited six), and can view each artifact for no more than three minutes. Compared with a century ago, one can only say: the allure of cultural relics truly endures through time.

While preparing for my *A Millennium of Song Elegance, A Century of the Palace Museum* sharing session, I read through some historical materials and realized that I had misunderstood several things about the Palace Museum. Some online information is inaccurate—perhaps you’ve had the same misconceptions too. Let’s see if you can guess correctly.

1. Is the Palace Museum China’s first national museum?

**No.** The first museum established by Chinese people in modern times was the Nantong Museum, founded in 1905 by Zhang Jian—it was a local, privately run institution.

In 1914, the *Antiquities Exhibition Office* (古物陈列所) was set up in the Forbidden City to house and display artifacts from the Shenyang Imperial Palace and the Chengde Mountain Resort. That was China’s first *national-level* museum.

At that time, the last emperor, Puyi, and Empress Wanrong were still enjoying the privileges of the “Articles of Favorable Treatment of the Qing Imperial Family” and living in the rear court north of the Hall of Preserving Harmony (Baohe Hall), until Feng Yuxiang expelled them from the palace on November 5, 1924. The Antiquities Exhibition Office was merged into the Palace Museum in 1948.

2. Did all the artifacts in the Taipei Palace Museum come from the original Beijing Palace Museum?

**No.** The *National Palace Museum* in Taipei, established in Shilin in 1965, states in Article 1 of its organizational charter:

 “The museum shall collect, preserve, and exhibit ancient artifacts and artworks originally belonging to the National Peiping Palace Museum and the Preparatory Office of the National Central Museum, while strengthening research, interpretation, and education on Chinese antiquities.”

So, in addition to the Palace Museum’s collection, it also includes items from the *Preparatory Office of the National Central Museum*.

What was that institution?

I remembered last year in Lizhuang, Sichuan, begging a security guard at closing time to let us take a quick look inside. On the old “Zhang Family Ancestral Hall” hung a sign: “Former Site of the National Central Museum, Lizhuang.” It wasn’t “Academia Sinica”!

I had heard Professor Wang Shumin’s many recollections of the hardship of living in Lizhuang during the war years. When I attended a conference in nearby Yibin, I made a special trip there. I visited the *Society for the Study of Chinese Architecture* founded by Liang Sicheng and Lin Huiyin. At the Zhang Family Hall, the guard half-closed the door, signaling us to leave.

My colleague switched to Sichuan dialect and pointed at me:

“This teacher’s teacher used to work right here!”

We were let in briefly. Only then did I learn that the *Preparatory Office of the National Central Museum* was established in Nanjing in 1933 and merged in 1949. During the wartime evacuation, not only the Antiquities Exhibition Office and the Palace Museum collections were relocated, but also those of the Central Museum.

In the Taipei Palace Museum’s catalog numbers, you can still see prefixes like “古” (Gu), “故” (Gu), and “中” (Zhong), indicating their sources. The most famous item from the Central Museum collection is the *Mao Gong Ding*, the bronze vessel with the longest known inscription. Meanwhile, Su Shi’s *Cold Food Observance Manuscript* (*Huangzhou Hanshi Tie*) bears the prefix “购” (purchase), meaning it was later acquired.

3. Were most of Beijing’s Palace Museum artifacts shipped to Taiwan, leaving little behind?

**No.** As of 2025, the Beijing Palace Museum holds **1.95 million items (sets)**—far more than the 690,000 housed in Taipei.

However, installing modern exhibition technology within six-hundred-year-old palaces is a formidable challenge: the museum must protect the relics, enhance visitor experience, and avoid damaging the ancient architecture.

Ten years ago, the Northern Song masterpiece *Along the River During the Qingming Festival* by Zhang Zeduan was exhibited in the Hall of Martial Valor (Wuying Hall). This year, it’s being shown at the Meridian Gate (Wu Men), right at the entrance—no more running across the Palace to find it!

For its centennial celebration, Beijing, Taipei, and Chiayi have all presented magnificent visual feasts.


Lianhe Zaobao (Singapore)“Shang Shan Ruo Shui” Column

October 11, 2025


2025/10/10

千年宋韻.世紀故宮 A Millennium of Song Elegance, A Century of the Palace Museum

《千年宋韵 世纪故宫:衣若芬诗画文图学论文集》正式发布“A Millennium of Song Elegance, A Century of the Palace Museum: Text and Image Studies in Poetry and Painting by I Lo-fen” is officially released!




20251010日,故宫博物院百岁生日,上午10点,《千年宋韵 世纪故宫:衣若芬诗画文图学论文集》正式发布!

11篇论文8篇散文,447页。读者专属视频5个。敬请指教!

垂询文图学会公众号或官网,获取赠书信息

 

On October 10, 2025, at 10 a.m., the Palace Museum celebrates its 100th anniversary, marking the official release of A Millennium of Song Elegance, A Century of the Palace Museum: Text and Image Studies in Poetry and Painting by I Lo-fen!

The book features 11 academic papers and 8 essays, spanning 447 pages, along with 5 exclusive videos for readers.

Your feedback is most welcome!

For information on complimentary copies, please visit the Text and Image Studies Society official WeChat account or website.

2025/10/06

蘇軾《水調歌頭.明月幾時有》"Tune: Prelude to Water Melody“ by Su Shi




每到中秋,必唱蘇東坡《水調歌頭》。
2025年,聽AI唱英文版,能不能讓您感動?
“I only wish for our loved ones to be well,
Though miles apart, we share this same moonlight."

2025/10/05

讀懂這首詩,你以爲的樂天派蘇東坡瞬間瓦解--黃州寒食帖 Cold Food Observance Manuscript (Huangzhou H...


這是自我真實坦露的詩篇,讓我們看到達觀瀟灑的蘇東坡的内心獨白。
我仔細研究,發現應該是寫於蘇軾被貶謫黃州(湖北黃岡)的第4年,北宋神宗元豐六年(1083)。修訂以前舊說。
2025年3月6日,和四川美術學院師生解讀天下第三行書《寒食帖》

This is a poem of genuine self-revelation, allowing us to glimpse the inner monologue of the usually open-minded and carefree Su Dongpo.
After careful study, I found that it was likely written in the fourth year of Su Shi’s exile in Huangzhou (Huanggang, Hubei), during the sixth year of Emperor Shenzong’s Yuanfeng reign (1083), thus revising the previous assumption.
On March 6, 2025, I Interpreted Cold Food Observance Manuscript, known as “the third greatest running script under heaven,” together with the teachers and students of Sichuan Fine Arts Institute.

千年宋韻.世紀故宮:衣若芬詩畫文圖學論文集
A Millennium of Song Elegance, A Century of the Palace Museum: Text and Image Studies in Poetry and Painting by I Lo-fen

訂購書Order book
https://forms.gle/ZtWTauH66K32Nn926

綫上分享會 Online Sharing Session
https://forms.gle/dov4gZijeLJwciQj7

加入文圖學會 Join Text and Image Studies Society
forms.gle/Gys5Vu8T1DdnMu6G9

#蘇軾 
#蘇東坡 
#寒食帖
#故宮博物院

2025/10/04

衣若芬解讀宋徽宗《文會圖》詩畫 Poetry and Painting of Sung Hui-tsung's “Literary Gather...


北宋徽宗「文會圖」現藏台北故宮博物院,是一幅描繪文人雅宴中聽琴、飲酒、品茗場面,高184.4公分,寬123.9公分的雙拼絹巨型設色掛軸。「文會圖」是否為宋徽宗親筆所繪,固然尚無定論,但是可以肯定為符合徽宗畫院繪畫風格的精緻之作,蘊含徽宗的藝術理念。 在「文會圖」的上方,有宋徽宗和蔡京的題畫詩,詩中徽宗自詡為唐太宗,網羅天下英雄為朝廷效命;蔡京則褒揚宋代更勝於唐朝,顯示濟濟人才非唐朝「十八學士」可堪比擬的自負心理。 「文會圖」與傳為徽宗的「十八學士圖」卷的構圖有部分類似,學者大多視之為自唐代閻立本以降,「十八學土」題材畫作之一例。 本文探討徽宗如何挪用與轉化「十八學士圖」典範,將功臣肖像畫式的「十八學士圖」處理為文人雅集的形態。 進而分析徽宗訂定「文會」畫題,發揮「君子以文會友,以友輔仁」意涵的旨趣,顯示徽宗個人對於文人審美風尚之認同,及其對於朝廷公讌和文人雅集歷史文化傳統之繼承。 作者並從宋代史料和蔡京、王安中等人對於徽宗朝君臣宴會的文字記錄中尋出「文會圖」的寫實依據,從而思考徽宗以「文會」模擬「十八學士」,「文會圖」的畫面布置與題詠中透露的亙古恆今之美。 The painting “Literary Gathering” (Wen-Hui Tu), attributed to emperor Hui Zong of Northern Song Dynasty, is collected in the National Palace Museum of Taipei. Wen-Hui Tu is a silk hanging scroll in colors, 184.4 cm high, 123.9 cm wide, which depicts a literati gathering in the garden, having a refined dinner, drinking wine, sipping tea, and listening to the instrument guqin. There are poems written by Song Hui Zong and his minister Cai Jing at the top of the painting. In his poem, Hui Zong praises himself as Tang Tai Zong, and calls for heroes all over the empire to do their utmost for the imperial court regardless of personal danger. In his poem, Cai Jing states that the Song Dynasty is superior to the Tang and the “eighteen scholars” of Tang can not compare to the numerous talents of the Song. The composition of Wen-Hui Tu is similar to another painting called “Eighteen Scholars”, also attributed to Song Hui Zong. The subject matter of “Eighteen Scholars” had been painted earlier by Yan Liben in Tang Dynasty as a portrait painting. This paper discusses how the portrait painting type was transformed to the literati gathering style. The author uses historical records about Hui Zong and his court officials’ banquets as basis to better understand the Wen-Hui Tu, then analyses the title ”Literary Gathering”, showing its origin in the phrase “gentlemen make friends through literature, and through friendship increase their benevolence” from the Analects (Lunyu). Overall, we see how Hui Zong’s interests and tastes are close to those of the literati, and how he inherited the refined historical cultural traditions of the imperial court scholars. 千年宋韻.世紀故宮:衣若芬詩畫文圖學論文集 A Millennium of Song Elegance, A Century of the Palace Museum: Text and Image Studies in Poetry and Painting by I Lo-fen 訂購書Order book https://forms.gle/ZtWTauH66K32Nn926 綫上分享會 Online Sharing Session https://forms.gle/dov4gZijeLJwciQj7 加入文圖學會 Join Text and Image Studies Society forms.gle/Gys5Vu8T1DdnMu6G9 #故宮 #故宮博物院 #文图学 #衣若芬

2025/10/02

解開西園雅集的千年謎團 Unraveling the Millennium Mystery of the Gathering at the We...


歷史真相?還是文人理想的集體建構? 另類的考證,認識中國古代文人的心靈世界 選自《千年宋韻 世紀故宮:衣若芬詩畫文圖學論文集》 https://forms.gle/ZtWTauH66K32Nn926 2025年10月10日故宮博物院百歲生日綫上分享會,報名: https://forms.gle/dov4gZijeLJwciQj7

2025/09/28

書籍文圖學:三才圖會在東亞 Text and Image Studies on Books:San Cai Tu Hui in East Asia


什么是"书籍文图学"?和"书籍史"的关系?

主題標籤

2025/09/27

千年宋韵.世纪故宫 A Millennium of Song Elegance, A Century of the Palace Museum

 

文物南迁的箱子(衣若芬摄于北京故宫宝蕴楼)


10
月出生的我,大约在中学阶段,就把去故宮博物院参观当成生日的某种“仪式”。即使当天不是周末假日,还是会在10月找一天去逛逛。1010 ,是故宫博物院的成立纪念日,所以当月一定会有年度特展,限展42天的珍贵书画,也都会集中在那段期间亮相。而且,配合院庆,展览图录和书籍、复制品等打折出售,更是我给自己买生日礼物的好理由、好机会!

1990 ,第一次在海峡两岸解禁之后进入庞然的紫禁城,巍峨高耸的宫墙令人望而生畏,难怪戏曲里演皇帝偷偷“微服出巡”,住在宫里挺严肃、挺紧张的吧!展览空间条件不佳,不合适书画展示,我只逛了钟表馆,于是有“台北故宫看文物;北京故宫看建筑”的印象。

移居新加坡之后,每次到台北和北京,只要时间允许,故宫是不可或缺的行程。北京故宫的武英殿,修缮得具备书画馆展厅的规模;曾经遭火患的建福宫花园,新筑成会所性质,适合召开论坛。

2014年,我应邀参加“燕行使进紫禁城” 国际研讨会,谈清代朝鲜使臣在北京的纪念肖像画。2015年,故宫博物院成立90周年,我两度受邀“进宫”,先是9月讨论《石渠宝笈》;1010日出席“故宫博物院成立90周年暨普天同庆——清代万寿盛典展学术研讨会”。在飞檐楼阁的栏杆前远眺明代崇祯皇帝自缢之处景山;避开冲向《清明上河图》的“故宫跑”人群,享受夜场观展的幽静微邈,和千载古物直面相对。学术同行切磋琢磨,纷纷期盼着十年之后的百年大庆盛事。

2019年之后,直到去年再在北京故宫参加元代书画国际学术研讨会,询问百年庆特展,似乎尚未定案。眼看10月将至,坊间自媒体发布的消息未见官网正式宣告。

近年两岸关系僵化,台北故宫不像十年前热烈与北京故宫合作“神笔丹青—郎世宁来华三百年”特展,而是向日本东京国立博物馆借李公麟(約1049-1106)《五马图》和南宋李生《潇湘卧游图》,推出“千年神遇——北宋西园雅集传奇”。“西园雅集”是相传在北宋驸马王诜(1048-1104)府邸举办过的一场聚会,宾客包括苏轼(1037-1101)、黄庭坚(1045-1105)诸文人。我是中文学界第一位以“西园雅集”为题出版著作的研究者, 2001年在北京出版的《赤壁漫游与西园雅集——苏轼研究论集》,是我在中国大陆出版的第一本个人书籍。

在那个互联网还不发达,没有图像数据库的年代,“西园雅集”是我19968月成为职业学术研究人员的第一次发表主题。为了证明“写小说的衣若芬也能做好学术研究”,我花了4个月,翻遍了所有力所能及的文献和图册,扫描、输入、整理资料。报告论文时,我是同单位第一个用PPT的主讲人。话音刚落,听众沉默地看着我,研究哲学的刘述先先生首先肯定我结合文字和图像“另类考据”的贡献,夯实了我日后创发“文图学”的基础。

方闻先生是我的“师祖”,对我分析传宋徽宗《文会图》谬赞有加。在昏暗的展厅,傅申老师的话照亮了我的迷途:“这书法不是宋徽宗,还会有谁写得出?”这位诗书画兼通的帝王,是故宫收藏的领航家。

翘首故宫百年,台北故宫的何传馨先生曾经和我商议以苏轼为焦点,毕竟收藏了全球最丰富的苏轼作品啊。上一次展览《黄州寒食帖》,是十年前。我朝着《前赤壁赋》的书迹,录制解说视频,其他参观者听得目瞪口呆,问我是何方“神圣”?

我只是一个刚好十月生日,自以为和故宫博物院天然有缘的“守艺人“。用发挥文物永恒意义的精神,从事研究和推广。怀想几位仙逝的前辈,感恩垂爱,编选十篇论文,题名《千年宋韵.世纪故宫》为念。想起我在故宫博物院前身“古物陈列所”的库房宝蕴楼看到的箱子,装载文物避乱南迁;当我百年,我无需一口箱子,我的文字,在云端空间。

 

2025927,新加坡《联合早报》“上善若水”专栏


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2025/09/19

【預訂】《千年宋韻 世紀故宮:衣若芬詩畫文圖學論文集》【Pre-order】A Millennium of Song Elegance, A Century of the Palace Museum: Text and Image Studies in Poetry and Painting by I Lo-fen

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本書彙集衣若芬博士多年關於中國詩畫與文圖學的研究成果,聚焦宋代藝術與故宮文化遺產的對話與詮釋。全書十篇論文從“西園雅集”的公案談起,涵蓋歐陽修《集古錄》的文本研究、楚辭《九歌》中湘君、湘夫人的圖像演繹、杜甫〈麗人行〉的美學隱喻,到蘇軾《黃州寒食帖》的文圖流轉,皆以嚴謹考據與詩性思維交織展開。

書中不僅討論圖像與文字的互動,也追溯藝術作品在歷史中的流傳軌跡與文化記憶。透過文圖學的視角,本書為理解宋代藝術精髓與故宮典藏提供獨特視野,展現千年宋韻在百年故宮中的當代表達與文化迴響。

This volume brings together the fruits of Dr. I Lo-fen’s many years of research on Chinese poetry, painting, and Text and Image Studies, with a particular focus on the dialogue and interpretation between Song dynasty art and the cultural heritage of the Palace Museum. Comprising ten essays, the book begins with the case of the Gathering at the Western Garden and extends to textual studies of Ouyang Xiu’s Record of Collected Antiquities (Jigu lu), the pictorial interpretations of Xiang Jun and Xiang Furen in the Nine Songs of the Chuci, the aesthetic metaphors in Du Fu’s Song of the Fair Ladies (Li Ren Xing), and the circulation of text and image in Su Shi’s Cold Food Observance Manuscript (Huangzhou Hanshi Tie). Each chapter intertwines rigorous philological inquiry with poetic reflection.

The book not only explores the interplay between images and texts, but also traces the transmission of artworks through history and the cultural memories they embody. From the perspective of Text and Image Studies, it offers a unique lens for understanding the essence of Song art and the Palace Museum’s collections, revealing how the millennium-old elegance of the Song resonates with new expressions and cultural echoes in the centennial Palace Museum.

本書は、衣若芬(イローフェン)博士が長年にわたり取り組んできた中国の詩画および文図学に関する研究成果を集大成したものであり、宋代芸術と故宮文化遺産との対話と解釈に焦点を当てています。全書は十篇の論文から構成され、「西園雅集」の公案に始まり、欧陽脩『集古録』のテキスト研究、『楚辞』〈九歌〉における湘君湘夫人の図像的展開、杜甫〈麗人行〉の美学的隠喩、そして蘇軾『黄州寒食帖』に見られる文と図の流転に至るまで、厳密な考証と詩的思考が交錯し展開されます。

本書は、図像と文字の相互作用を論じるのみならず、歴史の中での芸術作品の伝播と文化的記憶をも追跡します。文図学の視点を通じて、宋代芸術の精髄と故宮典蔵を理解するための独自の視野を提供し、千年にわたる宋の風韻が百年の歴史を持つ故宮において、いかに現代的表現と文化的反響を示すのかを明らかにしています。

책은 衣若芬(이로펀)  박사가 수년간 중국의 시화(詩畫) 문도학(文圖學) 대해 쌓아온 연구 성과를 집대성한 것으로, 송대 예술과 고궁 문화유산 사이의 대화와 해석에 초점을 맞추고 있습니다. 전서는 편의 논문으로 구성되어 있으며, 서원아집(西園雅集) 공안을 시작으로, 구양수의 집고록(集古錄) 텍스트 연구, 초사(楚辭) 구가(九歌) 상군(湘君상부인(湘夫人) 도상적 전개, 두보(杜甫) 여인행(麗人行) 미학적 은유, 그리고 소식(蘇軾) 황주 한식첩(黃州寒食帖) 나타나는 () () 유통에 이르기까지, 엄밀한 고증과 시적인 사유가 교차하며 펼쳐집니다.

책은 도상과 문자 간의 상호작용을 논의할 뿐만 아니라, 예술 작품이 역사 속에서 전해지는 궤적과 문화적 기억을 추적합니다. 문도학의 시각을 통해 송대 예술의 정수를 이해하고 고궁 소장의 가치를 조망할 있는 독창적 관점을 제공하며, 년의 송운(宋韻) 년의 고궁 안에서 어떻게 현대적 표현과 문화적 반향으로 드러나는지를 보여줍니다.