践仁以知天:牟宗三新儒学审美的道德进路  

Moral Road of the Aesthetic Appreciation on Mou Zongsan's Aesthetic Viewpoint about "Disintegration and Integration"

作　　者：王元臣[1] 

机构地区：[1]泰山学院教师教育学院,山东泰安271000

出　　处：《中国石油大学学报（社会科学版）》2011年第5期77-81,共5页Journal of China University of Petroleum (Edition of Social Sciences)

摘　　要：牟宗三在晚年提出了著名的"真善美的分别说与合一说"。他认为"分别说"的美,是人的"妙慧静观中直感于气化光彩的自在闲适的愉悦",虽能使人自在洒脱,但因"无道德之提起",终非本真之美,它很容易使人耽溺消极,有极大弊害。他强调道德主体的根源性和基础性,认为道德主体就是人的审美主体,只有挺立起人的道德生命主体,"践仁以知天",才会达至"仁者浑然与物同体",进入真善美"合一"状态的美,这才是最为本真的美和最高的审美境界。从美的"分别说"到"合一说",牟宗三揭示了一种极具儒学色彩的个人审美的道德进路。In later years, Mou Zongsan made the famous aesthetic viewpoint about ＂ Disintegration and Integration＂, in which heproposed that disintegrative beauty is negative although it is joyful, free and easy, for it has no moral connotation and there are great evils in it while integrative beauty is positive. He stressed that we can＇t discuss the beauty in the epistemology, man should establish the one＇s moral life, and aesthetic activities must be unified into man＇s whole moral activities. The moral is the esthetic judgment road to the highest level of his aesthetics world, which reveals a kind of Confucian moral road to the aesthetics world.

关 键 词：牟宗三 分别说 合一说 审美判断 道德 

分 类 号：B2[哲学宗教—中国哲学]