儒家自然范畴的美学内涵  

Aesthetic Connotation in the Confucian Ideas on Nature

作　　者：赵志军[1] 

机构地区：[1]广东湛江师范学院中文系,广东湛江524048

出　　处：《重庆三峡学院学报》2006年第4期21-26,57,共7页Journal of Chongqing Three Gorges University

摘　　要：由于中国古代社会世俗政治权力高于宗教权力,儒家文化和中国古代所有的文化形态一样,以自然作为其人为文化价值设定的不证自明的最后根据,使本来人为设定的文化价值自然化。儒家文化自然化表现为内向和外向两条路径。内向路径认为人的道德感情是生而有之的,自然的,由这一路径产生了抒情自然论。外向路径则利用天的天然性来作为文化价值的最后根据,由此而形成了既是道德又是审美的天地境界。Since the secular political power in Chinese ancient society is superior to the religious power, the Confucian culture like all other Chinese ancient cultures uses nature as its final evidence of man-established cultural value-naturalizing man-established cultural value. The naturalization of the Confucian culture has two ways： internal and external. The former holds that human beings are born with morality and emotion, and the morality and emotion are natural, which produces the theory of natural expression of emotion. The latter regards heaven＇s naturalness as the final basis of cultural value, which forms the moral and aesthetic state between heaven and earth.

关 键 词：儒家 自然 天地境界 

分 类 号：I0-02[文学—文学理论]