逍遥与政治——郭象玄学与两晋审美趣味  

Xiaoyao and Politics:Guo Xiang’s Metaphysics and the Aesthetic Taste of the Jin Dynasty

作　　者：朱海坤 ZHU Haikun

机构地区：[1]深圳大学美学与文艺批评研究院

出　　处：《暨南学报（哲学社会科学版）》2020年第2期27-38,共12页Jinan Journal(Philosophy and Social Sciences)

基　　金：深圳大学人文社会科学青年教师扶持项目“郭象适性美学思想研究”(批准号:QNFC1923)。

摘　　要：人性论是郭象思想的重要内容和理论建构的基本前提。他重置和深化了人性的基本内涵,将仁义、潜能等因素纳入人性之中,并作性情之辨,否定放纵情欲的行为,并据此改写了庄子的逍遥观,提倡适性逍遥。郭象的人性论充分体现了他对西晋士族风尚的反思和批判,激扬奋发有为的人生态度。他的适性逍遥观念在东晋时期获得了实践的空间,东晋门阀政治与郭象的政治理念相吻合,促进了士族心态的转变,为郭象玄学在政治和人生层面的实践提供了制度保障。郭象玄学为东晋审美趣味的形成奠定了思想基础。The theory on human nature is an important constituent and the basic premise of the theoretical construction of Guo Xiang’s metaphysics. He reset and deepened the basic connotation of human nature, bringing into it benevolence and rightness and potential, and distinguishing nature and emotion in order to deny acolasia. He accordingly rewrote Zhuangzi’s view of xiaoyao, advocating a moderate xiaoyao.His theory of human nature ful y embodied his reflection and critique of the fashion of his times, inspiring energetic and enterprising life. Guo Xiang’s idea of a moderate xiaoyao gained its practical position in the Eastern Jin Dynasty. The noble-family politics, which was consistent with Guo Xiang’s political ideas,promoted the change of mentality on the part of the gentry so as to guarantee the practice of Guo Xiang’s metaphysics at both political and life dimensions. Guo Xiang’s metaphysics laid an ideological foundation for the formation of aesthetic taste in the Eastern Jin Dynasty.

关 键 词：郭象玄学 人性论 适性逍遥 东晋门阀政治 审美趣味 

分 类 号：B83[哲学宗教—美学]