【摘要】：傳統(tǒng)西方哲學(xué)展開為身體失語的歷史,直至后現(xiàn)代哲學(xué),身體的話語權(quán)才得以確立,身體美學(xué)由此興起。后現(xiàn)代美學(xué)具有一定的合理性。它確認(rèn)了身體的地位,反抗了意識美學(xué)的霸權(quán),并呈現(xiàn)出生活美學(xué)的指向。但同時,后現(xiàn)代美學(xué)亦存在偏頗。它主張身體性與精神的天然同一,卻無視身體與意識在現(xiàn)實層面的區(qū)分,也缺乏對身心合一的有效論證;它經(jīng)由身體來包納意識,實際抹殺了審美的精神性;它鼓吹審美與生活的趨同論,以大眾文化辯護者身份自居,實則取消了審美的超越性。對后現(xiàn)代身體美學(xué)的反思提示我們:必須建立體驗美學(xué),從而確立審美體驗的身心合一性和超越性。
[Abstract]:The traditional western philosophy developed into the history of body aphasia, until post-modern philosophy, the body's right to speak was established, and body aesthetics rose from it. Postmodern aesthetics has certain rationality. It confirms the position of the body, rebelled against the hegemony of consciousness aesthetics, and showed the direction of life aesthetics. But at the same time, postmodern aesthetics is also biased. It advocates the natural identity of body and spirit, but ignores the distinction between body and consciousness at the realistic level, and also lacks the effective argumentation of the unity of body and mind; it actually obliterates the spirit of aesthetics by including consciousness through the body; it advocates the theory of convergence between aesthetics and life, and regards itself as the defender of mass culture, but in fact cancels the transcendence of aesthetics. The reflection on postmodern body aesthetics suggests that we must establish experiential aesthetics so as to establish the physical and mental identity and transcendence of aesthetic experience.
【作者單位】： 廈門大學(xué)中文系;
【基金】：國家社科基金青年項目“中西審美現(xiàn)象學(xué)中的時間性與空間性研究”(15CZW004)
【分類號】：B83-0

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