摘 要：明清之际，王朝鼎革，时移世易，其时文坛宗主、“海内士大夫领袖”吴伟业先是表示誓死不仕清的决心，后又迫于压力贰仕清廷，成了为世人唾弃的“贰臣”。作为一个有良知的士人，吴伟业不能原谅自己，但生存的本能又让他不愿“以死自赎”，于是一场漫长而艰辛的旨在救赎自我灵魂的精神之旅就此拉开帷幕。其主要方法有：对失节辱志的痛苦忏悔。诗中，吴梅村一再言其“一钱不值”、“偷活”、“偷生”、“失身”等等，字字血泪，忏悔之情溢于言表。在自辩中寻求生存的价值。他的自辩主要分“尽孝失节说”和“名以累人论”，用以说服自我也说服世人，同情自我也赢得世人同情，从而给自己活下去的理由和勇气。逃禅入道，以此从茫茫的人生苦海中解脱，暂时忘却凡尘俗世的烦恼。吴伟业忏悔自救的心理体验具有深层次原因。其原因主要有：深受儒家传统思想熏陶而形成的忠孝节义思想、深受明朝皇恩而形成的“崇祯情结”、晚明启蒙思潮中的异端思想的影响等。
关键词：吴伟业；贰臣；精神救赎；思想根源

Abstract:Between Ming and Qing Dynasty,it the God of the literary world , " throughout the country scholar doctor leader " WuWeiye late is express oath stubbornly refuse Shi clear determination, is rear and compel in pressure settle Ting, have become for people abandon , " Betrayer ". As a scholar person who has intuitive knowledge WuWeiye can not excuse self, but the instinct of survival again let him not to be willing " with die from redeem ", so, it is a and long and the spiritual travel of hardships that aims at saving to redeem self soul pull open curtain at this point. Its major method has: For forfeiting integrity , the pain of insult will is repented. In poetry WuMeicun time and again speech it " utterly worthless " , " steal work " , " drag out an ignoble existence " , " lose body " and so on, word blood tear, repent Zhi feelings is in overtones. In from argue in seek the value of survival. Him from argue major minute " let mourning forfeit integrity to say " with " name with repeated person theory ", to persuade self also persuade people, sympathetic self also wins the courage and reason that people sympathizes with and so gives self work. Flee Buddhist enter road, with this free oneself from vast life bitterness, temporarily forget all dust coarse lifetime vexed. WuWeiye repent get help from within psychological experience have deeply level reason. Its reason has mainly: The loyal obedient section justice that forms deeply by the traditional ideological influence of the Confucianist is ideological, deep to get tomorrow dynasty emperor kindness and the late clear enlightenment trend " Chongzhen feelings knot" that forms in the influence of heterodoxy thought.
Keywords:WuWeiye;”Betrayer”; the spirit of great cause save to redeem; the ideological source

目录：

一、吴伟业的精神救赎
（一）忏悔
（二）自辩
（三）逃禅入道
二、吴伟业精神救赎的思想根源
（一）忠孝节义
（二）“崇祯情结”
明中叶以后，随着资本主义萌芽在封建生产关系中悄然兴起，文化上也涌现出与正统儒
（三）晚明异端思想
总而言之，吴伟业其人，是一个身处乱世渴望做回自己而终不可得的可怜人，同时他也
三、结语
参考文献

吴伟业（1609～1672）字骏公，号梅村，江苏太仓人。崇祯进士，官至少詹士，明亡里居，清顺治十年（1653）被迫出仕，任秘书院侍讲，迁国子监祭酒，三年后丁嗣母忧南还，居家而殁。[1]所以，顺治十年就是梅村一生之中最为重要的转折点：在灵与肉、道德操守与生命保存之间，他选择苟全性命，从此永堕失节辱志的痛苦深渊，让自赎灵魂的悲歌沉挚缠绵，哀伤欲绝。直到临终时仍不能释怀：“忍死偷生廿载余，而今罪孽怎消除？受恩欠债应填补，总比鸿毛也不如。”（《临终诗》）
一、吴伟业的精神救赎
（一）忏悔
明清之际时值改朝换代，江山易主，君主专制沿袭不变，中原大地再一次遭到战火的洗礼。不同以往的是，历史这一次选择异族的满清政权来继承朱明王朝的统治。于是社会矛盾骤然巨变：阶级矛盾暂时缓和，民族矛盾上升为主要矛盾。这个突如其来的变化，逼迫着生存在满目疮痍的中原大地上的每一个人（尤其是士大夫文人），都必须接受光荣与耻辱、生存与死亡的考验，做出“做什么人，走什么路”的抉择。[2]吴伟业是明清易代之际的文坛泰斗，更在清初被推为“海内士大夫领袖”，他当然无权豁免——他唯一能做的就是硬着头皮选择。吴伟业没有殉节或反抗的勇气，更不可能冒投降的骂名，他选择了做遗民这条道路。做遗民既可以坚守政治节气、保全节操，也能换得生命形式的存在，在当时让梅村获得了心灵和人格的自安。吴伟业成功地完成了艰难的选择，却大大低估了坚守这一选择的艰难。顺治十年，“诏举遗佚，荐郯交上”，有司再三敦逼，吴伟业控辞再四，二亲流涕相求，不得已乃应诏入都，授秘书院侍讲，寻升国子监祭酒。