从“第三王国”到“日常生活”:当代美育的后现代转向  

From“the Third Kingdom” to “Daily Life”:The Postmodern Trend of the Contemporary Aesthetic Education

作　　者：姚文放[1] Yao Wenfang

机构地区：[1]扬州大学文学院,教授225002

出　　处：《江苏社会科学》2019年第1期182-191,259,共11页Jiangsu Social Sciences

基　　金：作者主持的国家社科基金重大项目"作为‘艺术生产’的文学批评研究"(17ZDA271)阶段性成果

摘　　要：席勒将审美的王国称为与感性的王国、理性的王国相对应的"第三王国",赋予了他所提倡的"审美教育"以巨大的历史感,使之显示了"求分化"的时代精神。20世纪中国美育思想的先驱者王国维、蔡元培、李石岑、朱光潜等人在引进西方美育思想的同时将其"求分化"的时代精神也带进来了,他们致力将美育从德育和智育中剥离出来,赋予其相对独立的地位。20世纪80年代中国美育的重建延续了这一取向。90年代社会经济体制转换所带来的激荡使得美育的革故鼎新势在必行。德国学者沃尔夫冈·韦尔施提出"超越传统美学的美学",铸成了哲学意义上的"日常生活"范畴,带有显著的后现代理论色彩,推进了美育在不同领域之间"去分化"的趋势,有可能为美育的除旧布新提供理论上的合理论证和有力支撑。这在当今中国美育从情感教育向人性教育、人文教育、人生教育扩展的走向中得到实证。Schiller referred to the kingdom of aesthetics as "the third kingdom"in contrast to the kingdom of perception and that of reason,endowing "aesthetic education"with great sense of history.Those pioneers in the 20^th-century China's aesthetic education like Wang Guowei,Cai Yuanpei,Li Shicen,and Zhu Guangqian were devoted to separating aesthetic education from moral and intellectual education and giving it a relatively independent status while introducing the Western thought on aesthetic education.In the 1980s the reconstruction of Chinese aesthetic education continued the orientation.In the 1990s,change in social and economic systems entailed the reform of aesthetic education.The German scholar Wolfgang Welsch proposed "aesthetics transcending traditional aesthetics",which forges a category of "daily life"in a philosophical sense,colored with strong postmodernism,providing a reasonable construction and solid support in theory for the reform of aesthetic education.This has been proved in the trend of aesthetic education in the present China from emotional education to education of human nature,humanity,and human life.

关 键 词：席勒 “第三王国” 日常生活 当代美育 重构美学 沃尔夫冈·韦尔施 

分 类 号：B83-0[哲学宗教—美学]