论庄子美学的吊诡性  

On the Paradox of Zhuangzi's Aesthetics

作　　者：陈火青[1] 

机构地区：[1]贵州师范学院文学院,贵州贵阳550018

出　　处：《武陵学刊》2015年第2期86-92,共7页Journal of Wuling

基　　金：贵州省教育厅高校人文社会科学研究规划项目"道家美学典范性问题研究"(13GH018)

摘　　要：庄子一方面否定现世之美,一方面肯定形上大美,表现出吊诡性。在学科视域下,否定现实的美与艺术,有其非美性,这是无需隐讳的。认为道是美/大美,降低了道,错置了道与美的逻辑分位,是将"道—物"模式平移为"道—美"模式的结果,忽视了"道—人—美"中人的存在。美并不能直接等同于道本身,应是"道"加"殊理"。大美是自然无为的道的一种品格,具有后效于美学的价值。It is a paradox that Zhuangzi denied beauty of real world but at the same time affirmed great beauty. Denial of beauty and art of real world is non-aesthetic. The idea that Daoism is great beauty or beauty lowers Daoism and misplaces the logical positions of Daoism and beauty. It is a result of replacing the mode of“Daoism-beauty”with the mode of“Daoism-matter”. It ignores the existence of human in the mode of“Daoism-human-beauty”. Beauty is not equal to Daoism. It is Daoism with“special law”. Great beauty is one of the characters of Daoism, which is natural and inaction, and is beneficial to aesthetics.

关 键 词：大美 道是美 非美性 吊诡 

分 类 号：I01[文学—文学理论]