崇高美的时间意识阐赜  

A comparative study of temporal consciousness of sublime and beauty

作　　者：张震[1] 

机构地区：[1]东南大学人文学院,江苏南京211189

出　　处：《河北师范大学学报（哲学社会科学版）》2016年第3期82-89,共8页Journal of Hebei Normal University(Philosophy and Social Sciences)

摘　　要：康德哲学通往崇高和唯美的路径本质上是通过从意义能指的对象中抽出纯粹形式的方式,在不断再现的时间场内生成与现象界整体对立的纯思想——太一的主体;胡塞尔则是将能指与所指融摄于意向性的当下,使之在本质直观的和解中达乎主体的同一;德里达是将符号的能指与所指同置于了再现的时间场内,让两者在文本延异的对垒中通达更加源初的意义生成之域;而中国的庄子则是把能指与所指的分别用卮言和寓言遮蔽起来,使两者在顺延的当下中消融主体、重构语言,让不在场的"无"自我显现。通过对四种哲学范式下崇高美的时间性比较后认为,庄子的语言在人通达崇高与唯美之境中更具可实践性。While Kant claims that the path to sublime and beauty is essentially a method pure and abstracted from the symbol of signifier and signified that produces opposite thoughts—subject of logos in the continuous representational temporal horizon,Husserl integrates the signifier and signified to intentional concurrence and applies their reconciliation to reach a unity.Derrida also testifies the issue by placing the symbol of the signifier and signified in representational temporal field.Zhuangzi covers and divides the signifier and signified with random words and fables,so that both ablated subject and reconstructed language react in the concurrency,to let the emptiness show up by itself.After a comparative study of four temporal paradigms,the writer argues that the language of Zhuangzi is more practical in access to sublime and beauty for human beings.

关 键 词：崇高与唯美 时间 显现 再现 能指与所指 

分 类 号：B83-0[哲学宗教—美学]