本文選題：“日常生活審美化” + “審美日常生活化”��； 參考：《河北師范大學(xué)》2017年碩士論文

【摘要】：1988年4月,英國學(xué)者邁克?費(fèi)瑟斯通提出了“日常生活審美化”的概念,21世紀(jì)初這一概念被引進(jìn)國內(nèi),雖然引起了國內(nèi)學(xué)者的熱烈討論,但是由于未深入到理論層面作深刻的剖析,尤其是錯(cuò)把“日常生活審美化”誤讀為“審美的日常生活化”,因此“日常生活審美化”研究陷入到理論窠臼中。本文將分為三章從三個(gè)維度即“日常生活審美化”的理論困境、理論困境生成之動(dòng)因、“日常生活審美化”研究的可能出路來具體探討“日常生活審美化”的理論困境和可能出路。本文除緒論和結(jié)語外共包括三個(gè)章節(jié):第一章主要是在已取得的研究成果的基礎(chǔ)上重新梳理“日常生活審美化”的概念。從“審美化”這一關(guān)鍵詞入手反思學(xué)者們的研究成果,大致可以將對“審美化”的理解分為四種類型:一是“感性”,認(rèn)為“日常生活審美化”就是充斥于日常生活當(dāng)中的各種感性欲望;二是“圖像化”,提倡“日常生活審美化”研究的圖像學(xué)路線,而圖像“非現(xiàn)實(shí)化”的特征就是“審美化”;三是從波茲曼的《娛樂至死》出發(fā),將“審美化”解讀為“娛樂化”;四是從人們消費(fèi)物之外觀形式的角度,將“審美化”解讀為“物化”或者“物性”。仔細(xì)觀察這些研究路線都是從“感性”、“圖像”、物的“外觀”等字面意義理解“日常生活審美化”,但事實(shí)上“日常生活審美化”是審美對日常生活的救贖和升華,而感性、欲望、圖像等都是日常生活對審美的褻瀆,這其實(shí)是“日常生活審美化”的反面“審美的日常生活化”。深入分析,“日常生活審美化”和“審美日常生活化”在價(jià)值取向、有無利害、是否自律三個(gè)方面均不相同。第二章從語境、理論資源、意識形態(tài)三個(gè)角度分析“日常生活審美化”理論困境之生成動(dòng)因。中西方在社會(huì)形態(tài)上存在著巨大差異,而且由于90年代大眾文化的興起,文學(xué)理論也做出了相應(yīng)的理論轉(zhuǎn)型,如今中國的社會(huì)文化形態(tài)也截然不同于90年代大眾文化、精英文化、主流文化三足鼎立的局面;西方學(xué)者是在對現(xiàn)代性反思批判的基礎(chǔ)上提出“日常生活審美化”的,現(xiàn)代性造成了藝術(shù)與日常生活的嚴(yán)重隔離,因此“日常生活審美化”主張藝術(shù)與日常生活的融合。然而國內(nèi)學(xué)者不僅忽視理論自身的批判性,“拿來”般直接對當(dāng)下國內(nèi)復(fù)雜的社會(huì)文化現(xiàn)象做出機(jī)械的解釋,而且忽視中西方社會(huì)形態(tài)的差異,這都造成了對“日常生活審美化”的誤讀;當(dāng)下意識形態(tài)不再局限于國家機(jī)器的形式,政治意識形態(tài)、消費(fèi)文化、大眾傳媒都作為意識形態(tài),影響著人們的日常生活,導(dǎo)致了“審美”的變異。第三章試圖尋找“日常生活審美化”研究的可能出路。審美與日常生活的關(guān)系在不同時(shí)期,即以鮑姆加登為代表的美學(xué)創(chuàng)始時(shí)期、以康德為代表的古典美學(xué)時(shí)期、以杜威為代表的現(xiàn)代美學(xué)時(shí)期都有不同的表現(xiàn)。費(fèi)瑟斯通在對現(xiàn)代性反思的基礎(chǔ)上主張審美與日常生活的融合,而國內(nèi)學(xué)者對“審美日常生活化”的廣泛關(guān)注使“日常生活審美化”的原義不斷地被曲解,因?yàn)椤皩徝廊粘Ｉ罨睂?shí)際上是審美與日常生活貌合神離的假象。與此同時(shí),審美與功利之間的關(guān)系在原始藝術(shù)、古典美學(xué)、現(xiàn)代美學(xué)三個(gè)時(shí)期也有著不同的表現(xiàn),然而日常生活不只是形而下的,即衣食住行等人類最基本的物質(zhì)活動(dòng),它也有形而上的精神層面,因此關(guān)于“日常生活審美化”的研究應(yīng)更多地關(guān)注審美對日常生活品格的提升,而不是被淪為科技、消費(fèi)等意識形態(tài)的奴隸的日常生活。
[Abstract]:In April 1988, Mike Fisher Stone, a British scholar, proposed the concept of "Aestheticization of daily life". This concept was introduced into the country at the beginning of twenty-first Century, although it caused a heated discussion by domestic scholars, but it was deeply dissect from the theoretical level, especially misreading "daily life aestheticization" as "the daily life of aesthetic life". This paper will be divided into three chapters from three dimensions, namely, the theoretical predicament of the "Aestheticization of daily life", the motivation of the formation of the theoretical predicament, and the possible way out of the study of "daily life aestheticization" to discuss the theoretical predicament and possibility of "daily life aestheticization". In addition to the introduction and conclusion, this article includes three chapters: the first chapter is mainly to re comb the concept of "daily life aestheticization" on the basis of the achievements obtained. From the key words of "Aestheticization", we can rethink the research results of scholars, and can roughly divide the understanding of "aestheticization" into four types: one is "Aestheticization" is "Aestheticization of daily life", which is full of various emotional desires in daily life; two is "iconization", advocating the image course of "Aestheticization of daily life", while the feature of "unrealistic" is "Aestheticization"; three is "Aestheticization" from the "amusement and death" of Boltzmann. The four is to interpret the "Aestheticization" as "materialization" or "materialization" from the perspective of the appearance of the people's consumption objects. The "Aestheticization" of the "daily life" is understood from the literal meaning of "perceptual", "image" and "appearance". "Transformation" is the redemption and sublimation of aesthetic to daily life, and sensibility, desire and image are all the desecration of the daily life to the aesthetic, which is actually the reverse side of "daily life aestheticization", "the daily life of aesthetic". The three aspects are different. The second chapter analyzes the cause of the formation of the theoretical predicament of "daily life aestheticization" from the context, the theoretical resources and the ideology. There are great differences in the social form between China and the West. And because of the rise of mass culture in 90s, the theory of literary theory has also made the corresponding theoretical transformation. The form of social culture is also different from the popular culture, the elite culture and the mainstream culture in 90s. The western scholars put forward the "daily life aestheticization" on the basis of the criticism of modernity, and the modernity caused the serious separation between art and daily life. Therefore, the art of "daily life aestheticization" advocates art and However, the domestic scholars have not only ignored the criticism of the theory itself, but also made a mechanical explanation of the complex social and cultural phenomena in the present country, and ignored the differences between the Chinese and Western society, which all caused the misreading of the "Aestheticization of daily life"; the present ideology is no longer confined to the state. The form of the machine, the political ideology, the consumption culture, the mass media all as ideology, influence people's daily life and lead to the variation of "aesthetic". The third chapter tries to find out the possible way out of the study of "Aestheticization of daily life". The relationship between aesthetics and daily life is in different periods, that is, the aesthetic creation represented by Baumgarten. At the beginning of the period, the classical aesthetic period represented by Kant, the modern aesthetic period represented by Dewey had different manifestations. Stone advocated the integration of aesthetic and daily life on the basis of the reflection on modernity, while the extensive attention of the domestic scholars on "the daily life of aesthetics" made the original meaning of "daily life aestheticization" constantly. At the same time, the relationship between aesthetic and utilitarian is also different in the three periods of primitive art, classical aesthetics and modern aesthetics, but daily life is not just the form, that is, the most basic human beings, such as food and clothing, and so on. As a matter of physical activity, it also has metaphysical spiritual level, so the study of "Aestheticization of daily life" should pay more attention to the improvement of the aesthetic quality of daily life, rather than the daily life of slaves, such as science and technology, consumption and other ideology.

【學(xué)位授予單位】：河北師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2017
【分類號】：I01

【相似文獻(xiàn)】

相關(guān)期刊論文 前10條

1 耿波;;反思“日常生活審美化”[J];粵海風(fēng);2005年01期

2 張弘;;“日常生活審美化”之爭[J];粵海風(fēng);2005年04期

3 趙文俊;;“日常生活審美化”并非審美化[J];四川職業(yè)技術(shù)學(xué)院學(xué)報(bào);2006年02期

4 逄增玉;李躍庭;;理論與實(shí)踐——“日常生活審美化”研究述評[J];社會(huì)科學(xué)戰(zhàn)線;2006年04期

5 周蓮紅;;身體在場、精神缺席的視覺盛宴——反思“日常生活審美化”[J];新余高專學(xué)報(bào);2006年03期

6 于顯鳳;;對“日常生活審美化”含義的考察[J];和田師范�？茖W(xué)校學(xué)報(bào);2007年02期

7 黃柏剛;;從“美是人的本質(zhì)力量對象化”看“日常生活審美化”[J];福建論壇(社科教育版);2008年12期

8 張宇紅;;儒家中和思想與日常生活審美化[J];文學(xué)教育(上);2009年06期

9 王倩;;從日常生活審美化來反思藝術(shù)與生活的界限[J];美與時(shí)代(上半月);2009年11期

10 徐凌;;審美的生存本質(zhì) 生存的審美維度——評“日常生活審美化”[J];大眾文藝;2010年05期

相關(guān)會(huì)議論文 前6條

1 陸揚(yáng);;文藝學(xué)的日常生活審美化轉(zhuǎn)向[A];生命、知識與文明：上海市社會(huì)科學(xué)界第七屆學(xué)術(shù)年會(huì)文集（2009年度）哲學(xué)·歷史·文學(xué)學(xué)科卷[C];2009年

2 李春青;;“日常生活審美化”與文學(xué)理論的新課題[A];小康社會(huì)：文化生態(tài)與全面發(fā)展——2003學(xué)術(shù)前沿論壇論文集[C];2004年

3 周憲;;“后革命時(shí)代”的日常生活審美化[A];城市文化與藝術(shù)審美[C];2008年

4 周憲;;“后革命時(shí)代”的日常生活審美化[A];新世紀(jì)美學(xué)與藝術(shù)——江蘇省美學(xué)學(xué)會(huì)第七屆會(huì)員大會(huì)暨學(xué)術(shù)研討會(huì)論文集[C];2011年

5 張飛龍;;日常生活審美化與身體研究[A];第七屆河北省社會(huì)科學(xué)學(xué)術(shù)年會(huì)論文專輯[C];2012年

6 馬賽;;日常生活審美化與生存姿態(tài)研究——簡論《宋:詩一百首》中的生命智慧[A];首都師范大學(xué)駐校詩人宋曉杰詩歌創(chuàng)作研討會(huì)論文集[C];2013年

相關(guān)重要報(bào)紙文章 前10條

1 王德勝　楊光;“日常生活審美化”與“邊界”問題[N];光明日報(bào);2006年

2 楊光;文藝學(xué)、美學(xué)新焦點(diǎn)：日常生活審美化[N];中華讀書報(bào);2003年

3 陶東風(fēng);也談日常生活的審美化與文藝學(xué)[N];中華讀書報(bào);2005年

4 周憲;審美是日常的[N];光明日報(bào);2007年

5 童慶炳;“日常生活審美化”與文藝學(xué)[N];中華讀書報(bào);2005年

6 彭鋒;日常生活審美化的迷誤[N];光明日報(bào);2008年

7 山西師范大學(xué)文學(xué)院院長、教授 張?zhí)礻?日常生活審美化：當(dāng)代審美新景觀[N];山西日報(bào);2004年

8 楊厚均;知識分子使命與責(zé)任的回歸[N];文藝報(bào);2006年

9 張晶;“日常生活審美化”呼喚學(xué)理建構(gòu)[N];中國文化報(bào);2008年

10 徐清泉;關(guān)注“日常生活審美化”新規(guī)律[N];文匯報(bào);2006年

相關(guān)碩士學(xué)位論文 前10條

1 李春娟;“日常生活審美化”再審視[D];華中師范大學(xué);2011年

2 方帥;日常生活審美化與當(dāng)代休閑文化研究[D];四川師范大學(xué);2015年

3 趙海星;日�！獜埗骼L畫研究[D];華中師范大學(xué);2015年

4 吳勤;“日常生活審美化”問題的研究[D];四川師范大學(xué);2016年

5 李蓼;“日常生活審美化”的理論困境和可能出路[D];河北師范大學(xué);2017年

6 陳軍;日常生活審美化理論探研[D];新疆大學(xué);2008年

7 梁書;網(wǎng)絡(luò)時(shí)代的日常生活審美化[D];山東師范大學(xué);2009年

8 王華章;“日常生活審美化”中的審美變異[D];河北師范大學(xué);2009年

9 張亮;消費(fèi)語境下的日常生活審美化問題[D];河北師范大學(xué);2009年

10 劉會(huì)麗;日常生活審美化論題辨析與現(xiàn)象反思[D];山東大學(xué);2009年

，

本文編號：1813620