劳动与审美——马克思、海德格尔和杜威的劳动美学  

Labor and Aesthetics: Marx,Heidegger and Deway

作　　者：董志刚[1] 

机构地区：[1]山西大学文学院

出　　处：《南京社会科学》2017年第2期60-65,82,共7页Nanjing Journal of Social Sciences

基　　金：国家社科基金重大项目"西方美育思想史"(15ZDB024)的阶段性成果

摘　　要："劳动创造美"这个马克思主义美学的经典命题近年来屡遭质疑,主要理由是,劳动是物质性的和功利性的活动,而审美则是精神性的和非功利性的活动。然而这样的理由并不成立,因为劳动和审美均是历史性的概念。强调静观的非功利的美学是近代的产物,带有诸多局限,尤其是忽视审美与生活的连续性。而在马克思那里,劳动在特定历史阶段是异化的和非自由的,但在未来理想社会中,却如同艺术创造一样具有审美的特性。同时,在20世纪海德格尔和杜威也力图破除形而上学传统,并恢复审美与劳动之间的连续性关系,因而重新揭示出劳动的美学意义。他们的美学不仅对马克思的美学做出了有益补充,而且也与马克思一道指出了从美学角度革新社会的可能性和现实性。In recent years, the classic proposition of Marxist Aesthetics ＂Labor Creates Beauty＂ came under questioned, the main reason is that Labors are material and interested, and aesthetic activities are mental and disinterested. However, this reason is untenable, because the labor and aesthetic activity in this opposition are both historical Especially, the disinterested aesthetic principle the putting highlight on the contemplation does not only conform to contemporary reality, but also retains the metaphysic residues. In Marx, labors are catabolic and unfree in some historical period, but they would be aesthetic just as artistic creations. In the 20^th century, Heidegger and Deway try to conquer metaphysic tradition, and recover the consecutive relation between labor and aesthetic activity, so that they reveal the aesthetic signification of labor from new perspectives. Their aesthetics are beneficial supplement to Marx, and point out the possibility and reality of reforming society aesthetically.

关 键 词：劳动 审美 马克思 海德格尔 杜威 

分 类 号：B834.4[哲学宗教—美学]