萨特论审美喜悦  

Sartre's views on aesthetic pleasure

作　　者：鲍俊晓[1] 

机构地区：[1]复旦大学中文系,上海200433

出　　处：《武汉科技大学学报（社会科学版）》2011年第4期472-477,485,共7页Journal of Wuhan University of Science and Technology:Social Science Edition

摘　　要：萨特认为与审美快感相比,审美喜悦脱离了感官的刺激,是非个人的和创造生成的过程。审美喜悦的出现是作品成功的标志,其中包含的位置性意识既是作者的观察视角,也是审美世界向人的自由的召唤。而审美价值的实现建立在审美喜悦的基础上,来源于伴随的非位置意识里面的自由。这就需要作为审美对象的艺术品不能还原为观念的集合,而是关注着人类的自由。必须反对两种审美态度:把艺术品当作唯美主义的纯粹形式,以及压垮人的自由的现实主义的决定论。艺术品本身就是目的,可以用意象来超越现实的荒谬,用审美的变更来改变这个荒芜的世界。人是生来自由的,通过审美意识的虚无化,可以超越自在的世界,共同建立审美的意象世界,在实践中走向终极自由。Jean-Paul Sartre believes,compared with aesthetic joy,aesthetic pleasure is impersonal,creative,and generative,away from sensory stimulation.The emergence of aesthetic pleasure is a sign of the success of an artistic work,which includes positional consciousness that represents both the observational angle of the author and the call upon freedom of the people from the aesthetic world.The realization of aesthetic value is based on aesthetic pleasure and the freedom inside the non-positional consciousness.This demands that artistic works as an aesthetic object should not be reduced to a collection of ideas but should focus on human freedom.Therefore,it＇s necessary to oppose two aesthetic attitudes,taking art as a pure aesthetic form and subscribing to realistic determinism that crushes human freedom.Artistic works is an end in itself that uses imagery to transcend the absurd in the reality and transforms the barren world with aesthetic changes.As man is born free,world-in-itself can be transcended by the annihilation of aesthetic consciousness so that aesthetic world of images can be founded and ultimate freedom will be approached through practice.

关 键 词：萨特 审美喜悦 艺术 自由 位置性意识 

分 类 号：B83-02[哲学宗教—美学]