论文部分内容阅读
当下的宗白华美学思想研究 ,有必要从知识社会学、存在论的角度作一些新的开拓。将宗白华由一个叙述者还原为一个具体的人 ,将宗白华的美学思想还原为一种特定的知识 ,考察具体的人在具体的环境中所经受的具体困境 ,以某种话语体系的构建作为当事人对其生存困境的反抗 ,从而在一定程度上揭示美学与存在的关系。本文将着重讨论所谓“审美化生存”的问题。宗白华其一生实践着“审美化生存”的人生境界 ,这种人生实践如何与他的美学、艺术理论相吻合 ?他的精神资源来自哪里 ?他是怎样通过经典的“误读”来开辟自己的言说空间的 ?对古代社会的“记忆”以什么样的方式融入学理之中 ?他如何重建知识分子的自我意识 ?古典式的诗情能否见容于当下现实 ?就宗白华这个具体的人来说 ,这种“审美化生存”的特殊困难是什么 ?他如何应付并且如何用学理的言说来自我支持 ?这些都是我要考察的问题。在考察中 ,我注重区分作为共名的时代困境与结合着特定生存体验的个人困境。宗白华的美学可以说就是一种比较美学。它体现的是比较美学的一个特定形态 ,是东西方文化交流的初期 ,二元对立思维还占绝对优势的情况下出现的 ,它不可避免地带着一些传统学术的痼疾。比方说 ,集体叙事 ,逻辑问题先于存在真实 ,价值判断的色彩过于?
The present study of Zong Baihua’s aesthetic thoughts is necessary to make some new explorations from the angle of knowledge sociology and ontology. To restore Zong Baihua from a narrator to a specific person, to restore Zong Baihua’s aesthetics to a specific kind of knowledge, and to examine the concrete predicament the specific person has experienced in a specific environment, As the party’s resistance to the predicament of its existence, to a certain extent reveal the relationship between aesthetics and existence. This article will focus on the so-called “aesthetic survival” issue. Zong Baihua’s life practice of “aesthetic living” realm of life, how this practice of life and his aesthetics, art theory is consistent? His spiritual resources come from? How he through the classic “misreading” to open up How can we reconstruct the self-awareness of intellectuals? Can classical poetry be able to see the reality at present? This is the case of Zong Baihua What is the special difficulty of this kind of “aesthetic living” for specific people, and how does he cope with and support himself in academic statements? All these are questions that I want to examine. During the study, I focused on distinguishing between the dilemma of the times as a common name and the individual dilemma that combined certain living experiences. Zong Baihua’s aesthetics can be said to be a more aesthetic. It embodies a specific form of comparative aesthetics. It is the beginning of the East-West cultural exchange and the dualistic opposition still takes the absolute superiority. It inevitably brings with it some traditional academic illnesses. For example, the collective narrative, logical problems precede the existence of real value judgments too much color?