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作 者:周雨杭 褚庆立[1] ZHOU Yuhang;CHU Qingli(College of Fine Arts and Design,University of Jinan,Jinan 250022,China)
机构地区:[1]济南大学美术与设计学院,山东济南250022
出 处:《河南科技学院学报(社会科学版)》2024年第1期75-84,共10页Journal of Henan Institute of Science and Technology
基 金:山东省社会科学规划研究项目“近现代齐鲁美术理论资源的发掘研究”(16CKPJ11),主持人:褚庆立。
摘 要:对《遵生八笺》中叙述器物的章节进行研究,发现高濂以遵生为主要目的建构了借器怡情、以器比德的审美关系,展现为“雅、古、妙、清”的特点,这些特点依附于器物审美的合宜、标准、趣味、意蕴四个方面,形成了高濂始于遵生经由审美终于养德的审美体系。进一步研究发现,高濂这一审美体系将个体意识与传统审美进行融合与创新,不仅反映出晚明文人对于生命意识的重视,也证明了人与器物关系体现的晚明文人个体意识的解放。重申养生之中由传统的器物审美与养德之间形成的审美关系,不仅是建构富有民族意义的审美体系的重要路径,也对坚定文化自信、加强两个文明建设具有重要的历史文化意义。By studying the chapters describing the artifacts in Eight Treatises on Obeying the Law of Life,it is found that Gao Lian took Obeying the Law of Life as the main purpose to construct the aesthetic relationship between artifacts and virtues with the features of"elegant,ancient,wonderful and clear".These characteristics are dependent on the four aspects of the aesthetic propriety,standard,interest and implication of the objects,forming the aesthetic system that Gao Lian begins with obeying the law of life and finally raises virtue through aesthetic appreciation.Further research shows that Gao Lian's aesthetic system combines and innovates the individual consciousness with the traditional aesthetic,which not only reflects the literati's emphasis on life consciousness,but also proves the liberation of individual consciousness embodied in the relationship between man and objects.Reiterating the aesthetic relationship formed between the traditional aesthetics of artifacts and the cultivation of morality in health preservation is not only an important path to build an aesthetic system with national significance,but also has important historical and cultural significance to strengthen cultural self-confidence and strengthen the construction of two civilizations.
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