本文選題：生存美學(xué) + 關(guān)懷自身��； 參考：《西北大學(xué)》2011年碩士論文

【摘要】：本文是從�？潞笃谔岢龅纳婷缹W(xué)思想出發(fā),展開對(duì)其早期著作《古典時(shí)代的瘋狂史》的具體分析。生存美學(xué)思想是�？抡麄�(gè)思想的核心,具有系統(tǒng)性的研究價(jià)值和學(xué)術(shù)意義,標(biāo)志就是以高宣揚(yáng)先生的《福柯的生存美學(xué)》一書作為代表。但是,目前在學(xué)術(shù)界只是處于一個(gè)初步研究階段,存在質(zhì)疑和反問的聲音。人們更愿意認(rèn)同福柯的的知識(shí)——權(quán)力觀,或者思想的階段性。福柯思想真正的圓滿總結(jié)就是其在臨死之前的說法：主體是其一生的研究主題。從學(xué)術(shù)界的普遍觀點(diǎn)看來,�？轮髦猩婕暗闹黧w概念都是解構(gòu)主體,也即對(duì)個(gè)體人自身的關(guān)注,是其生存美學(xué)思想中關(guān)懷人自身的體現(xiàn)。 生存美學(xué)是�？抡麄�(gè)思想的核心和理論視角及其學(xué)術(shù)研究的切入點(diǎn),《古典時(shí)代的瘋狂史》作為福柯的最初著作也有體現(xiàn)生存美學(xué)思想的潛在和可能,但是,瘋狂作為“他者”一直以來成為�？滤枷胫袑�(duì)后世產(chǎn)生巨大影響的概念。筆者以為這是研究者對(duì)福柯思想的重大誤解和偏離,“他者”的本質(zhì)對(duì)于�？露�,并不是對(duì)抗中心、權(quán)力、理性等的手段和措施,而是在這種對(duì)抗中實(shí)現(xiàn)對(duì)人自身的真正關(guān)懷,特別是以瘋狂為代表的“他者”所體現(xiàn)出的生存美學(xué)思想。 在理性和主體高揚(yáng)和肆虐的歷史時(shí)期,瘋狂的邊緣位置和人“自身”的真實(shí)處境具有共同的命運(yùn)和遭遇。在�？乱饬x上,瘋狂就是一種關(guān)懷自身。本文主要從三個(gè)方面來論述： 首先,瘋狂在本體論上是人在關(guān)懷自身。從個(gè)體存在意義上,認(rèn)可瘋狂主要是在實(shí)現(xiàn)人生存在的多種可能性；瘋狂的非理性或者宗教神秘是認(rèn)知人自身的存在維度,而非對(duì)人自身的偏離；文學(xué)表現(xiàn)瘋狂,文學(xué)實(shí)現(xiàn)瘋狂。文學(xué)是瘋狂對(duì)人自身的關(guān)懷。 其次,瘋狂不僅僅是一種客體認(rèn)知,更是一種主體關(guān)懷,實(shí)踐存在。瘋狂在關(guān)懷自身的同時(shí)并不與他人成對(duì)抗關(guān)系,而是對(duì)立,對(duì)立是一種相互的存在關(guān)系,即自身欲望的倫理學(xué)。瘋狂在被他者化過程中的不可規(guī)約和背反中所體現(xiàn)出的與他人關(guān)系中的強(qiáng)烈自身關(guān)懷。 最后,自身關(guān)懷從本質(zhì)意義上體現(xiàn)生存美學(xué)思想,也就是要體現(xiàn)人自身的文化關(guān)照。自身關(guān)懷的最終宗旨是實(shí)現(xiàn)人自身的自由,只有文化在現(xiàn)實(shí)意義上強(qiáng)調(diào)人自身的存在、意義和價(jià)值,才能在本質(zhì)上實(shí)現(xiàn)自身關(guān)懷。所以,從文化關(guān)懷的角度對(duì)抗文明的“真理游戲”。文明所強(qiáng)加于人自身的進(jìn)步和發(fā)展其實(shí)質(zhì)是在消弭人自身的存在；但從文化的觀念上強(qiáng)調(diào)瘋狂的生存審美性和對(duì)文明的批判和改造,可以真正實(shí)現(xiàn)人自身的關(guān)懷。 最終歸結(jié)到：主體解構(gòu)和自身關(guān)懷是�？玛P(guān)于瘋狂生存美學(xué)思想的一體兩面。
[Abstract]:Based on Foucault's later thought of survival aesthetics, this paper analyzes his early work "the Crazy History of the Classical Age". Existence aesthetics is the core of Foucault's whole thought and has systematic research value and academic significance. However, at present, the academic circles are only in a preliminary stage of research, and there are voices of questioning and counterquestioning. People prefer to agree with Foucault's view of power, or the stages of thought. Foucault's thought is summed up before his death: subject is the subject of his whole life. From the general point of view of academic circles, the concept of subject involved in Foucault's works is the deconstruction of the subject, that is, the concern for the individual person himself, and the embodiment of caring for himself in his thought of survival aesthetics. Survival aesthetics is the core of Foucault's whole thought, the theoretical perspective and the breakthrough point of academic research. As the original work of Foucault, the Crazy History of the Classical Age also has the potential and possibility of embodying the thought of survival aesthetics. Craziness as the "other" has always been a concept in Foucault's thought that has a great influence on later generations. The author thinks that this is a great misunderstanding and deviation of Foucault's thought, and the essence of "other" is not the means and measures of confrontation center, power, rationality, etc for Foucault. But in this kind of confrontation to realize the real concern to the human, especially the existence esthetics thought embodied by the "other" represented by madness. In the historical period when reason and subject are exalted and raging, the crazy marginal position and the real situation of man's "self" have the same fate and experience. In Foucault's sense, madness is about caring for yourself. This article mainly discusses from three aspects: First of all, madness in ontology is that people are caring for themselves. In the sense of individual existence, the recognition of madness is mainly in the realization of various possibilities of human existence; the crazy irrationality or religious mystery is the dimension of cognition of human existence, not the deviation from the human being; the literary expression is crazy, Literature achieves madness. Literature is crazy about people themselves. Secondly, madness is not only a kind of object cognition, but also a subject concern. Craziness, while caring for itself, is not antagonistic to others, but antagonism, which is a kind of mutual existence relationship, that is, ethics of self desire. The intense self-care in the relationship with others embodied in craziness in the process of irregularity and recriminations in the process of being otherness. Finally, self-care embodies the aesthetic thought of existence in essence, that is, to embody human's own cultural care. The ultimate aim of self-care is to realize man's own freedom. Only if culture emphasizes the existence, significance and value of human being in a realistic sense, can self-care be realized in essence. Therefore, from the perspective of cultural concern against civilization's "game of truth." The essence of the progress and development of civilization imposed on people themselves is to eliminate the existence of human beings, but the emphasis on the crazy aesthetic nature of existence and the criticism and transformation of civilization from the viewpoint of culture can truly realize the care of people themselves. It comes down to: subject deconstruction and self-care are two sides of Foucault's aesthetics of crazy existence.
【學(xué)位授予單位】：西北大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2011
【分類號(hào)】：B83

【相似文獻(xiàn)】

相關(guān)碩士學(xué)位論文 前1條

1 高強(qiáng);解析與治療[D];華東師范大學(xué);2006年

，

本文編號(hào)：1964099