庄子美学辨正  

A Critical View of Master Zhuang's Aesthetics

作　　者：陈本益[1] 饶建华[2] 

机构地区：[1]西南大学诗学研究中心,重庆400715 [2]西华师范大学美术学院,四川南充637002

出　　处：《陕西师范大学学报（哲学社会科学版）》2014年第5期49-56,共8页Journal of Shaanxi Normal University(Philosophy and Social Sciences Edition)

摘　　要：庄子的"心斋"、"坐忘"是道德修养,而不是审美观照。无论康德美学还是胡塞尔现象学都不能证明"心斋"、"坐忘"的审美观照性。"心斋"、"坐忘"与康德美学等所说的审美观照之间并非"相通"或者说"不谋而合",而是根本不同。庄子美学不是审美意义上的美学,而是道德精神意义上的美学。庄子所肯定的"大美"、"至美"、"天乐"等以及体现它们的具体事物的美,都不是审美性的美,而是道德精神性的美。庄子在情感体验、艺术创造和美丑有别等问题上都是反审美的。不过,庄子的"心斋"、"坐忘"等观念自魏晋以来被转化成为相应的审美范畴和审美命题,从而形成了具有道家思想特征的审美意义上的美学。Master Zhuang＇s＂heart fast＂and＂sitting forgetting＂are moral attainments but not aesthetic observations,for neither Kant＇s aesthetics nor Husserl＇s phenomenology can demonstrate the aesthetic character of the two practices. Zhuang＇s aesthetics is not a type of aesthetics in the sense of beauty appreciation,but one in the sense of moral spirit. ＂Great beauty＂,＂extreme beauty＂,＂heavenly music＂and the like he affirmed and the beauty of those physical things that express the former are not aesthetic beauty but moral and spiritual beauty. It follows that Zhuang is anti-aesthetic in emotional experience,artistic creation and discrimination of beauty from ugliness.On the other hand,however,his ideas such as ＂heart fast＂,＂sitting forgetting＂and the like were converted into aesthetic categories and aesthetic issues since the Wei and Jin Dynasties,and formed a style of aesthetics characteristic of Taoism.

关 键 词：庄子美学 心斋 坐忘 道德修养 审美观照 

分 类 号：B83-06[哲学宗教—美学]