作为方法的“人生论”美学——王元骧文艺思想的内在理路及启示  

“Aesthetics for Human Life”as a Method:The Inherent Thread of Wang Yuanxiang's Literary Ideas and Its Enlightenment

作　　者：刘毅青[1] 周天羽 Liu Yiqing;Zhou Tianyu(School of Humanities,Wenzhou University)

机构地区：[1]温州大学人文学院

出　　处：《美学与艺术评论》2024年第2期199-210,261,共13页Journal of Aesthetics and Art Review

摘　　要：王元骧的人生论美学不仅是其晚年提出的一套美学思想体系,更是贯穿王元骧学术发展的思想主线,具有方法论的意义。对于王先生不同时期的学术思想而言,审美反映论通过强调审美主体心灵世界的整全性,高扬文艺审美的价值之维,从而埋下了人生论美学的萌芽;文艺实践论将传统意义上以物质生产为核心的实践概念,创造性地扩展理解为一种伦理学、价值论意义上的“人生实践”,为人生论美学的提出提供了关键性的铺垫;文艺本体论与人生论美学都以人学本体论作为价值规范,具备同样的现实指向,享有同样的理论资源。在上述的思想演进过程中,王元骧的“人学观”与美论、美感论不断丰满深刻,吸收和创化的思想资源逐渐遍及古今中外,最终促成了人生论美学的诞生,后者也随之成为王元骧美学思想的总结。Wang Yuanxiang's“Aesthetics for Human Life”is not only a set of aesthetic ideas proposed in his later years,but also the mainstream of his academic life and has methodological significance.In consideration of Wang's academic ideas in different periods:“Aesthetic Reflection”emphasized the integrity of the spiritual world of the aesthetic subject and exalted the value dimension of literary aesthetics,thus laying the seeds for the“Aesthetics for Human Life”;“Practical Aesthetics of Literature and Art”creatively expanded the concept of practice centered on material production in the traditional sense,into“practice for life”in the sense of ethics and value theory,providing a key foundation for the proposal of“Aesthetics for Human Life”;“Ontology of Literature and Art”and“Aesthetics for Human Life”both take“Ontology of Humanology”as their value norms,have the same reality orientation,and enjoy the same ideological resources.In the above-mentioned ideological evolution process,Wang's views of humanology and aesthetic theories have been continuously enriched and profound,his ideological resources gradually spread throughout ancient and modern,Chinese and Western,and finally contributed to the birth of the“Aesthetics for Human Life”,which has become the conclusion of Wang Yuanxiang's aesthetic ides.

关 键 词：王元骧 人生论美学 方法 

分 类 号：B83-0[哲学宗教—美学] I01[文学—文学理论]