本文選題：審美價(jià)值關(guān)系 + 審美價(jià)值觀��； 參考：《華中師范大學(xué)》2009年博士論文

【摘要】： 對(duì)話與交往,是當(dāng)代美育建構(gòu)審美價(jià)值觀的重要機(jī)制。美育建構(gòu)審美價(jià)值觀,需要建立在學(xué)生個(gè)體審美活動(dòng)對(duì)話和交往的基礎(chǔ)上,主要在學(xué)校課堂上多種形式的對(duì)話和交往中得以實(shí)施,把握建構(gòu)審美價(jià)值觀諸要素的美育課堂,逐步推進(jìn)和落實(shí)審美價(jià)值觀建構(gòu)的程序和實(shí)效,并進(jìn)一步在與開放的文化和廣闊的生活之對(duì)話和交往中,進(jìn)行審美價(jià)值觀的檢驗(yàn)、調(diào)整和鞏固。總體說來,對(duì)話與交往,作為當(dāng)代美育建構(gòu)審美價(jià)值觀的重要機(jī)制,其中,審美價(jià)值關(guān)系的對(duì)話與交往,是機(jī)制核心;后現(xiàn)代視域中美育課堂的對(duì)話與交往,是機(jī)制特征;對(duì)話與交往中的美育要素,是機(jī)制實(shí)施;走向有效而無限的對(duì)話與交往,是機(jī)制保障。 美育建構(gòu)審美價(jià)值觀,最根本的要依托于作為個(gè)體的審美欣賞者的具體審美活動(dòng)。美育建構(gòu)審美價(jià)值觀機(jī)制的核心,就是審美價(jià)值關(guān)系的對(duì)話和交往。這種對(duì)話和交往,是指學(xué)生首先作為個(gè)體的審美主體在審美價(jià)值關(guān)系中的對(duì)話和交往行為。審美價(jià)值關(guān)系的對(duì)話與交往,首先來源于審美價(jià)值主客體的統(tǒng)一,這體現(xiàn)在審美價(jià)值是種關(guān)系范疇,是在實(shí)踐中產(chǎn)生的主客體統(tǒng)一。其次,審美價(jià)值關(guān)系的對(duì)話與交往,主要表現(xiàn)為審美價(jià)值主客體的對(duì)話和審美活動(dòng)主體間性的交流。欣賞者,首先作為一個(gè)獨(dú)立的審美主體,必然和審美客體(審美對(duì)象)進(jìn)行觀照和對(duì)話,體現(xiàn)了從主客體性到主體間性的雙重轉(zhuǎn)換。在進(jìn)行對(duì)話的過程中,審美價(jià)值的主體性得以彰顯,欣賞者的主體性得以建構(gòu)。隨著審美活動(dòng)的深入進(jìn)行,審美活動(dòng)中的主體(我們根據(jù)艾布拉姆斯在其《鏡與燈:浪漫主義文論及批評(píng)傳統(tǒng)》中的經(jīng)典提法),除了作為審美價(jià)值主體的欣賞者和藝術(shù)品之外,還有藝術(shù)家和世界。這四種角色又共同構(gòu)成了審美活動(dòng)中的主體,使審美活動(dòng)由審美價(jià)值關(guān)系中審美主體(欣賞者)單個(gè)主體活動(dòng)轉(zhuǎn)向了多個(gè)主體間的交互作用,體現(xiàn)了審美活動(dòng)的主體間性。在多重對(duì)話和交往中,美育建構(gòu)審美價(jià)值觀伴隨著審美價(jià)值關(guān)系中的主體性到主體間性的建構(gòu)。 教育活動(dòng)作為一種培養(yǎng)人的社會(huì)實(shí)踐活動(dòng),本質(zhì)上是一種建立在人類生產(chǎn)實(shí)踐活動(dòng)基礎(chǔ)之上的人與人之間的特殊交往實(shí)踐活動(dòng)。教育交往實(shí)踐實(shí)際上是一種教育主體之間的相互作用、相互交流、相互溝通和相互理解的過程,是一種人與人之間全面的心靈對(duì)話過程。后現(xiàn)代視域中美育課堂的對(duì)話和交往,是當(dāng)代審美教育建構(gòu)審美價(jià)值觀的重要機(jī)制特征,這種特征的本質(zhì)是促發(fā)每個(gè)學(xué)生自由精神的生長(zhǎng)。美育課堂上的教師—學(xué)生、學(xué)生—學(xué)生、學(xué)生與自我的對(duì)話和交往活動(dòng),既能體現(xiàn)學(xué)生與其他主體之間的關(guān)系特征,又能由此顯示出美育需建構(gòu)的審美價(jià)值觀之標(biāo)準(zhǔn)。這兩個(gè)方面相輔相成,是美育建構(gòu)審美價(jià)值觀的機(jī)制不能回避的關(guān)鍵問題。平等性和依賴性、開放性和原則性、新理性和完滿性既是美育課堂建構(gòu)審美價(jià)值觀的對(duì)話與交往活動(dòng)的特征,又是后現(xiàn)代視域中美育課堂所應(yīng)建構(gòu)的審美價(jià)值觀的標(biāo)準(zhǔn)。其中,平等性和依賴性主要體現(xiàn)為和諧互動(dòng)的美育課堂和建構(gòu)多元審美價(jià)值觀,開放性和原則性主要體現(xiàn)為建構(gòu)開放的審美價(jià)值觀和建構(gòu)社會(huì)主義核心價(jià)值體系,新理性和完滿性主要體現(xiàn)為美育引領(lǐng)精神和建構(gòu)人文審美價(jià)值觀。 美育建構(gòu)審美價(jià)值觀的機(jī)制實(shí)施,主要體現(xiàn)在對(duì)話與交往的美育過程的諸要素中,這些要素貫穿在作為審美教育的主體和對(duì)象的雙重存在——學(xué)生不同的審美經(jīng)驗(yàn)的階段中。在研究和選擇這些要素的時(shí)候,必須同時(shí)考慮美育過程的兩個(gè)最為重要的主體——教師和學(xué)生的共性。同時(shí),作為美育對(duì)象的學(xué)生,美育實(shí)施的要素必須將審美活動(dòng)的兩種心理要素(價(jià)值心理要素和認(rèn)識(shí)心理要素)都涵括在內(nèi)。由于審美活動(dòng)主要是情感領(lǐng)域的活動(dòng),并以此與科學(xué)和道德區(qū)分,所以,美育應(yīng)突出情感活動(dòng),強(qiáng)調(diào)從審美愉悅出發(fā)。在審美活動(dòng)過程中,審美感知、審美移情、審美想象等審美感受活動(dòng)側(cè)重審美主體的感性審美活動(dòng),是審美主體具體體驗(yàn)的審美活動(dòng)初級(jí)階段,因此,“在感美中健全審美感受”是美育建構(gòu)審美價(jià)值觀的基礎(chǔ)——對(duì)審美表象的感覺和知覺的審美價(jià)值初級(jí)意識(shí)。審美感受的進(jìn)一步發(fā)展就是審美思維,它是由審美感性上升為審美理性后的審美價(jià)值高級(jí)意識(shí),由形象價(jià)值意識(shí)發(fā)展為較為明晰的關(guān)于美的觀念(審美價(jià)值觀)。在這一過程中,審美判斷、審美評(píng)價(jià)、審美批判等價(jià)值心理要素和認(rèn)識(shí)心理要素,構(gòu)成了審美價(jià)值觀建構(gòu)的重要心理要素。持續(xù)建構(gòu)的審美價(jià)值觀,不是以穩(wěn)定不變的概念或規(guī)律形而上地?fù)?dān)任著控制者的角色,而是滲透在每一次具體的審美活動(dòng)中,往往內(nèi)化為欣賞者的審美需要、審美趣味、審美理想和審美境界,它們共同決定著審美主體的每一次審美經(jīng)驗(yàn)活動(dòng),并且在每一次審美經(jīng)驗(yàn)活動(dòng)中重新不斷地改變和調(diào)整著欣賞者的審美需要、審美趣味、審美理想和審美境界。因此.這四個(gè)要素作為美育長(zhǎng)遠(yuǎn)的基點(diǎn),提示美育的審美價(jià)值觀建構(gòu)過程是一個(gè)長(zhǎng)期的、不斷持續(xù)建構(gòu)的過程,是一個(gè)逐步內(nèi)化到學(xué)生的審美心理圖式和審美人格結(jié)構(gòu)中的過程。這些要素既體現(xiàn)在課堂審美教育的實(shí)施過程中,也體現(xiàn)了長(zhǎng)期美育的發(fā)展方向,既有審美情感的溝通和交流、審美感受的對(duì)話和交流,還有審美理性的對(duì)話和互通、審美人格的互動(dòng)和交往。 美育建構(gòu)審美價(jià)值觀,是一個(gè)長(zhǎng)期建構(gòu)的過程,也是學(xué)生和多個(gè)對(duì)象長(zhǎng)期對(duì)話和交往的過程。對(duì)話和交往,除了美育課堂上學(xué)生與文本、學(xué)生與教師、學(xué)生與學(xué)生、學(xué)生與自我的對(duì)話和交往外,還有學(xué)生與開放文化、生活世界的對(duì)話和交往。從美育課堂走向鮮活廣闊的審美文化和生活世界.意味著從封閉狹小的對(duì)話空間走向開放無限的交往天地。走向有效而無限的對(duì)話和交往,是美育建構(gòu)審美價(jià)值觀的機(jī)制保障。學(xué)生走向文化生活、走向現(xiàn)實(shí)世界,在進(jìn)一步持續(xù)建構(gòu)審美價(jià)值觀的過程中,進(jìn)行有效而無限的對(duì)話和交往,也需要運(yùn)用正確的方法,唯有如此,才能使得學(xué)生的對(duì)話和交往活動(dòng)得以積極地進(jìn)行。這些對(duì)話和交往的方法來源于美育課堂上教師與學(xué)生之間的有效對(duì)話和交往的方法,尤其是教師的有效對(duì)話方法為文化、生活的無限對(duì)話和交往提供保障。教師的有效對(duì)話方法包括傳授美學(xué)知識(shí)、訓(xùn)練審美技能、提高審慎思維,學(xué)生在美育課堂上得到的這些美學(xué)知識(shí)、審美技能和審慎思維,既促進(jìn)教師與學(xué)生之間對(duì)話與交往深入展開,又為學(xué)生走向無限的對(duì)話和交往活動(dòng)提供保障。這樣,學(xué)生與開放文化的交往,無論是與多種藝術(shù)種類的審美文化交往、視覺文化交流,還是綜合性美育渠道的溝通,都能顯示出出色的對(duì)話和交往能力。美育課堂內(nèi)外相輔相成,其構(gòu)建的審美價(jià)值觀,將最終最為廣泛地與生活進(jìn)行無限的對(duì)話和交往,并作用在生活的點(diǎn)滴之中。只有真正變生活為藝術(shù)、審美價(jià)值觀與生活“同在”,審美價(jià)值觀的建構(gòu)才真正在最廣泛的意義上發(fā)揮著它無所不在的魅力。
[Abstract]:Dialogue and communication is an important mechanism for contemporary aesthetic education to construct aesthetic values. The aesthetic values of aesthetic education should be built on the basis of the dialogue and communication of the individual aesthetic activities of the students. It is carried out in various forms of dialogue and communication in the school class and grasps the aesthetic education class which constructs the elements of the aesthetic values and progressively promotes the aesthetic values. And to implement the procedure and actual effect of the construction of aesthetic values, and to further the examination, adjustment and consolidation of the aesthetic values in the dialogue and communication with the open culture and the broad life. In general, dialogue and communication are the important mechanism for the construction of aesthetic values in contemporary aesthetic education, in which the dialogue and communication of the aesthetic value relationship are made. It is the core of the mechanism; the dialogue and communication in the aesthetic education class in the post-modern field of view is the characteristic of the mechanism; the elements of aesthetic education in dialogue and communication are the implementation of the mechanism; the dialogue and communication to the effective and infinite is the guarantee of the mechanism.
Aesthetic values of aesthetic education are based on the specific aesthetic activities of the individual's aesthetic appreciation. The core of aesthetic value mechanism of aesthetic education is the dialogue and communication of the relationship between aesthetic values. This dialogue and communication refers to the dialogue and communication of the students first as the individual's aesthetic subject in the relationship of aesthetic value. The dialogue and communication of the relationship of aesthetic value originates from the unity of the subject and object of the aesthetic value, which is reflected in the aesthetic value as the category of relationship and the unity of subject and object in practice. Secondly, the dialogue and communication of the relationship of aesthetic value are mainly manifested in the dialogue between the subjective and the object of the aesthetic value and the intersubjectivity of the aesthetic activities. In the process of dialogue, the subjectivity of the aesthetic value is highlighted and the subjectivity of the appreciating is constructed. With the deepening of the aesthetic activities, the examination is carried out with the deepening of the aesthetic activities. The main body of beauty activities (according to the classical formulation of Abrams's < mirror and light: Romanticism and criticism tradition), besides the appreciates and works of art as the subject of aesthetic value, and the artists and the world. These four roles constitute the main body of the aesthetic activities and make the aesthetic activities close to the aesthetic value. The individual subject activity of the aesthetic subject in the Department has turned to the interaction between many subjects and embodies the intersubjectivity of the aesthetic activities. In multiple dialogues and contacts, aesthetic values of aesthetic education are accompanied by the subjectivity of the aesthetic value relationship to the construction of intersubjectivity.
Educational activities, as a kind of social practical activities for the cultivation of people, are essentially a special communication practice between people and people based on the practice of human production. In fact, educational communication practice is a process of interaction, communication, communication and mutual understanding among the subjects of education, and is a kind of person and one. The process of comprehensive mental dialogue between people. The dialogue and communication in the aesthetic education class in the post-modern field of view is an important mechanism for the construction of aesthetic values in contemporary aesthetic education. The essence of this feature is to promote the growth of the free spirit of every student. The dialogue and communication between teachers and students, students, students, students and self in the classroom of aesthetic education is the essence of the dialogue and communication. Activities can not only reflect the relationship between students and other subjects, but also show the standard of aesthetic values that aesthetic education should construct. These two aspects are complementary to each other. It is the key problem that aesthetic education can not avoid in the construction of aesthetic values. Equality and dependence, open and principled, new rationality and completeness are both aesthetic education. The classroom construction of the dialogues and communicative activities of aesthetic values is the standard of aesthetic values that should be constructed in the post-modern field of view of aesthetic education. Among them, equality and dependence are mainly embodied in the harmonious interactive aesthetic education class and the construction of multiple aesthetic values, and the openness and principle are mainly embodied in the construction and opening of the aesthetic price. Values and construction of socialist core value system, new rationality and completeness are mainly embodied in the guiding spirit of aesthetic education and the construction of humanistic aesthetic values.
The mechanism for aesthetic education to construct aesthetic values is mainly embodied in the various elements of the process of aesthetic education in dialogue and communication. These elements run through the dual existence of the subject and object of Aesthetic Education - the students' different aesthetic experience. In the study and selection of these elements, the two must consider the process of aesthetic education at the same time. The most important subject is the commonness of teachers and students. At the same time, as the students of aesthetic education, the essential elements of aesthetic education must be included in the two psychological elements of aesthetic activities (the factors of value psychology and cognitive psychology). Because aesthetic activities are mainly emotional domain activities, and therefore, they are distinguished from science and morality. Aesthetic education should focus on emotional activities and emphasize on aesthetic pleasure. In the process of aesthetic activities, aesthetic perception activities such as aesthetic perception, aesthetic empathy, aesthetic imagination and other aesthetic activities are the primary stages of aesthetic activities, which are the primary stages of the aesthetic subject, and the "perfect aesthetic feeling in the beauty of the beauty" is the construction trial of aesthetic education. The basis of the aesthetic values is the primary consciousness of the aesthetic value of the aesthetic perception and perception. The further development of the aesthetic feeling is the aesthetic thinking. It is the advanced consciousness of the aesthetic value after the rise of aesthetic sensibility to the aesthetic rationality, and the concept of aesthetic value (aesthetic value), which is developed from the consciousness of the image value to the beauty. In the course of the process, the aesthetic judgment, aesthetic evaluation, aesthetic criticism and other value psychological elements and cognitive psychological elements constitute the important psychological elements of the construction of aesthetic values. The aesthetic values that continue to be constructed are not in a stable and constant concept or regular form of the role of the controller, but permeate in every specific aesthetic life. In the movement, it is often internalized as the aesthetic needs of the appreciating, aesthetic taste, aesthetic ideal and aesthetic realm, which together determine the aesthetic experience of the aesthetic subject, and constantly change and adjust the aesthetic needs of the appreciating, aesthetic taste, aesthetic ideal and aesthetic realm in every aesthetic experience. As a long-term basis for aesthetic education, these four elements suggest that the process of aesthetic value construction of aesthetic education is a process of long-term and continuous construction, which is a process of gradual internalization to the aesthetic psychological schema and aesthetic personality structure of the students. These elements are embodied in the implementation of aesthetic education in the classroom, as well as the long-term beauty. The development direction of education is not only the communication and communication of aesthetic emotion, the dialogue and communication of aesthetic feeling, but also the dialogue and intercommunication of aesthetic rationality, and the interaction and communication of the aesthetic personality.
Aesthetic education is a long-term process of constructing aesthetic values. It is also a process of long-term dialogue and communication between students and many objects. Dialogue and communication are the dialogue and communication between students and texts, students and teachers, students and students, the dialogue and communication between students and self, and the dialogue and communication between students and the open culture and the living world in the aesthetic education class. From the aesthetic education class to the bright and bright aesthetic culture and the living world, it means the opening of the open and narrow dialogue space to the open and infinite communication world. To the effective and unlimited dialogue and communication is the mechanism for aesthetic education to construct aesthetic values. Students go to the cultural life, go to the real world, and continue to construct the aesthetics further. In the process of values, effective and unlimited dialogues and exchanges need to be used in the right way. Only in this way can students' dialogues and communication activities be actively carried out. These dialogues and contacts are derived from the effective dialogue and communication between teachers and students in the aesthetic education class, especially the teachers. The effective dialogue method provides a guarantee for the culture, the infinite dialogue and communication of life. The effective dialogue method of teachers includes the teaching of aesthetic knowledge, the training of aesthetic skills, and the enhancement of prudent thinking. The aesthetic knowledge, aesthetic skills and prudent thinking obtained by the students in the aesthetic education class can promote the dialogue and communication between teachers and students in depth, It also provides guarantee for the students to move towards unlimited dialogue and communication activities, so that the communication between students and the open culture, whether it is with the aesthetic and cultural exchanges with various kinds of art, the communication of visual culture, or the communication of comprehensive aesthetic education channels, can show excellent dialogue and ability. The beauty of value will ultimately be the most extensive dialogue and communication with life, and it is in the dripping of life. Only the real change of life is art, the aesthetic values and life are "with", and the construction of aesthetic values really plays its omnipresent charm in the most extensive sense.

【學(xué)位授予單位】：華中師范大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2009
【分類號(hào)】：G40-012

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