西方“崇高”学的演进与发展述略——从朗吉努斯到席勒  

The Evolution and Development of Western "High" Learning——From Longinus to Schiller

作　　者：刘洋[1] 

机构地区：[1]安徽财经大学,安徽蚌埠233030

出　　处：《赤峰学院学报（哲学社会科学版）》2018年第2期116-118,共3页Journal of Chifeng University：Philosophy and Social Science Chinese Edition

基　　金：安徽省振兴计划重大教学改革项目:学科竞赛融于专业课堂教学--高校艺术学科专业人才实践教学培养路径研究(2014zdjy056)

摘　　要：崇高是西方美学史上的一个基本范畴,它广泛地存在于自然界、艺术、人类心理和社会生活中。从朗吉努斯最先把崇高作为审美范畴提出来后,经博克、康德、席勒等人的发展而逐步走向完善。博克从心理学基础上论述了崇高的本原是恐惧,并在此基础上论述了人类自我保全和社会交往的原始情欲。康德分析了"崇高"和"美"的异同,在"崇高"上升为"美"的过程中肯定了道德感的重要性。席勒以及现代和后现代的美学家则将"崇高"引向个人的自由存在上来。崇高感中包含着美感,它是美感的更高级阶段。因此,对于"崇高"的研究,不仅能够使人获得精神上的提升,还能使人获得更高的审美情趣。The sublime is a basic category in the history of western aesthetics, which is widely existed in nature, art, human psychology and social life. From the first of Longinus to the lofty as the aesthetic category, after the development of Boke, Kant, Schiller, and other people gradually to improve. Based on the psychology, Bork discusses the primal passion of human self-preservation and social intercourse. Kant analyzed the similarities and differences between ＂sublime＂ and ＂beauty＂, and affirmed the importance of morality in the process of ＂sublime＂ to ＂beauty＂. Schiller, as well as modern and postmodern aestheticians,directed ＂sublime＂ to individual freedom. There is beauty in the sense of nobility, and it is a higher level of beauty. Therefore, for the study of ＂sublime＂, not only can the person obtain the spiritual promotion,but also can make the person obtain the higher aesthetic interest.

关 键 词：崇高 恐惧 虚无 道德感 自由和存在 

分 类 号：B83-02[哲学宗教—美学]