魏晋士人身体美学的学理省察——以《世说新语》为核心的探讨  

Philosophical Research about Somaesthetics of the Wei-Jin Literati ——A Study Centered at Shishuo Xinyu

作　　者：张艳艳[1] 

机构地区：[1]汕头大学文学院,广东汕头515063

出　　处：《井冈山大学学报（社会科学版）》2014年第2期83-88,共6页Journal of Jinggangshan University(Social Sciences)

基　　金：国家社科基金青年项目"先秦儒道身体观的美学意义再考察"(项目编号:10CZX049)

摘　　要：魏晋士人对于身体主体的审视,依然以"神契道境"为本,却已不舍形色容止,形色容止之美才是葆有清逸之境的确切落实。察其因由,形神表里符契的层次性身体构成是其隐在之底色,自《人物志》显其端倪,魏晋士人身体观承此底色,一转孟子践形论之德性身体诉求,再转两汉以形神骨相辨福寿贤愚之材质属性义。不同于庄子超越形神、妙契道境的自然身体观,魏晋士人贞认即形即神、清逸之气贯注的才性格调之体。以形色见神意,开出其身体美学之学理依托。Though literati of Wei and Jin periods based their body aesthetics on Tao＂ , they did not neglect their body appearances and countenances and regard spiritual integration in ed them as the actual display of the super-crystal nature. Such an idea is based on the thought of body as a deep-surface hierarchical formation, which appeared first in Renwuzhi and accepted by Wei-Jin Literati. It differed from Mencius＂ moral body pursuit, the material properties significance theory formed in Han dynasty and the natural body concept of Chuang-tzu. In Wei-Jin Literati＇s mind, t a body with talent and style should be poured into seiitsu energy and contained both form and spirit. It was frm into the spirit that formed a fundamental theory of the Wei-Jin Literati＇s somaesthetics.

关 键 词：身体 气 形 神 

分 类 号：I206.2[文学—中国文学]