發(fā)布時間：2018-10-14 16:42

【摘要】：在西方美學(xué)當(dāng)中，席勒美學(xué)既是康德美學(xué)到黑格爾美學(xué)的中介，也是古典美學(xué)與馬克思美學(xué)思想之間的一座橋梁。《審美教育書簡》是席勒美學(xué)思想最集中最系統(tǒng)的表現(xiàn)，席勒把知識論美學(xué)轉(zhuǎn)變?yōu)橐环N人本本體論美學(xué)。席勒美學(xué)對馬克思美學(xué)的影響集中地體現(xiàn)在馬克思的《1844年經(jīng)濟學(xué)哲學(xué)手稿》中�？梢哉f《手稿》中包含的美學(xué)思想，正是對席勒《書簡》中美學(xué)思想的繼承和全面超越。 《書簡》和《手稿》美學(xué)思想的哲學(xué)基礎(chǔ)不同�！稌啞返恼軐W(xué)思想是一種抽象的人本主義哲學(xué)觀，是人本主義主體性哲學(xué)的進一步發(fā)展。席勒認為，感性和理性都是人性構(gòu)成的基本要素，在完整的人性中，感性和理性應(yīng)處于和諧狀態(tài)；《手稿》中的哲學(xué)本體論的基石是人的感性、對象性活動。感性活動是人的終極存在方式、是人的價值的終極根源。《手稿》消解了傳統(tǒng)形而上學(xué)的二元對立，是新的哲學(xué)世界觀的確立。 不同的哲學(xué)基礎(chǔ)產(chǎn)生了不同的美學(xué)思想。在美的本質(zhì)問題上，席勒主張美的本質(zhì)等同于純粹理想的人的本質(zhì)。馬克思不主張單純追問美的本質(zhì)，認為美的本質(zhì)是體現(xiàn)在人的感性對象化活動中的，是不斷豐富發(fā)展的過程；在美的產(chǎn)生問題上，，席勒把游戲看作藝術(shù)的發(fā)生動力，而不是審美發(fā)生學(xué)上的美的根源。馬克思提出“勞動創(chuàng)造了美”命題，勞動在審美發(fā)生學(xué)上是美和藝術(shù)的產(chǎn)生根源，在本體論意義上，勞動是藝術(shù)的發(fā)展動力；在美的實現(xiàn)問題上，席勒提出“審美王國”的美學(xué)理想，具有空想性。馬克思提出了“共產(chǎn)主義”學(xué)說，美的理想就是人的理想勞動狀態(tài)，具有現(xiàn)實性。 這樣一種立足于哲學(xué)本體論基礎(chǔ)上的對《書簡》和《手稿》美學(xué)思想的比較研究有助于我們更好地理解馬克思美學(xué)的精神實質(zhì)，更好地評判自90年代以來的實踐美學(xué)學(xué)派和非實踐美學(xué)學(xué)派的論爭，從而更好地建設(shè)中國當(dāng)代馬克思主義美學(xué)。
[Abstract]:Among western aesthetics, Schiller's aesthetics is not only an intermediary from Kant's aesthetics to Hegel's aesthetics, but also a bridge between classical aesthetics and Marxist aesthetics. Schiller transformed the intellectual aesthetics into a humanistic ontology aesthetics. The influence of Schiller's aesthetics on Marx's aesthetics is embodied in Marx's manuscripts of Economics and philosophy in 1844. It can be said that the aesthetic ideas contained in the manuscript, It is the inheritance and overall transcendence of the aesthetic thought in Schiller's "Book slips". The philosophical basis of the aesthetic thoughts in < Book slips > and < manuscripts > is different. < Book > The philosophical thought of Jane > is an abstract philosophy of humanism. It is the further development of humanistic subjective philosophy. According to Schiller, sensibility and rationality are the basic elements of human nature. In a complete human nature, sensibility and rationality should be in a harmonious state. The cornerstone of philosophical ontology in manuscript is human sensibility and object activity. Perceptual activity is the ultimate way of human existence and the ultimate root of human value. Manuscript dispels the dualistic opposition of traditional metaphysics and is the establishment of a new philosophical worldview. Different philosophical foundations produce different aesthetic thoughts. On the essence of beauty, Schiller argues that the essence of beauty is equal to the essence of pure ideal. Marx did not advocate merely questioning the essence of beauty, and believed that the essence of beauty was embodied in the human perceptual objectification and was a process of continuous enrichment and development, and Schiller regarded the game as the motive force of art on the issue of the emergence of beauty. It is not the origin of beauty in aesthetic genesis. Marx put forward the proposition that "labor creates beauty", that labor is the origin of beauty and art in aesthetic genesis, that in the sense of ontology, labor is the motive force for the development of art, and that labor is the realization of beauty. Schiller's aesthetic ideal of "aesthetic kingdom" is utopian. Marx put forward the theory of "communism", the ideal of beauty is the ideal labor state of human being, which is realistic. Such a comparative study of the aesthetic thoughts of "simple Books" and "manuscripts" based on philosophical ontology helps us better understand the spiritual essence of Marxist aesthetics. It is better to judge the controversy between the school of practical aesthetics and the school of non-practical aesthetics since the 1990s, so as to better construct the contemporary Marxist aesthetics in China.
【學(xué)位授予單位】：南昌大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2006
【分類號】：B83-06

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本文編號：2271024