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作 者:苏宏斌[1] 俞圣杰[1] Su Hongbin;Yu Shengjie(Department of Chinese,Zhejiang University,Hangzhou 310058)
机构地区:[1]浙江大学中文系,杭州310058
出 处:《浙江社会科学》2021年第6期125-132,160,F0003,共10页Zhejiang Social Sciences
基 金:国家社科基金项目“审美经验的直观本性研究”(17BZ060)的中期成果。
摘 要:移情论美学是一种十分重要的西方美学流派,但这一流派究竟是如何产生的,仍是一个美学研究中的未解之谜。本文认为,移情论美学的理论源头是浪漫派诗学,这派理论把艺术作品视为艺术家情感的表现,这就面临着如何把客观的物象与主观的情感联系起来的问题。德国浪漫派诗学主张艺术是对自然的象征,而自然又是精神的产物,这就为物象与情感的联系找到了依据。这一主张为弗里德里希·费肖尔解决19世纪中期德国美学界面临的“形式派”和“理念派”之争提供了契机,他认为艺术就是借助于形式以象征的方式表达理念,而象征则是通过精神向物质的“生气转移”而产生的。他的儿子罗伯特·费肖尔进一步把这种“生气转移”解释成“自我投射”,即主体通过想象将自我投射到对象之中,从而使对象成为对于自我及其情感的表达。由此出发,他创造了“Einfühlung”一词来解释自我投射所产生的“内在性情感”,之后该词被解释为“移情作用”,从而为移情论美学的诞生奠定了基础。Empathic aesthetics is a very important western aesthetic school,but exactly how the school came into being is still a mystery in aesthetic research.This paper argues that the theoretical source of empathetic aesthetics is Romantic poetics,which regards artistic works as the expression of artists’emotions,and thus faces the problem of how to connect objection with subjective emotions.The German Romantic poetics asserts that art is a symbol of nature,and nature is a product of the spirit,which finds a connection between objects and emotions.This claim was the basis for Friedrich Vischer’s resolution of the controversy between“formalism”and“idealism”in the middle of the 19th century.He believed that art is to express ideas in a symbolic way used by form,and the symbol is generated by the“life transferring”from spirit to matter.His son,Robert Vischer,further explained this“life transferring”as“self-projection”,in which the subject projects the self into the object through imagination so that the object becomes an expression of the self and its feelings.From this,he coined the term“Einfühlung”to explain the“internal feelings”produced by self-projection.The term was then interpreted as“empathy”,thus laying the groundwork for the Empathic Aesthetics.
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