本文選題：審美態(tài)度 + 審美無(wú)利害關(guān)系��； 參考：《曲阜師范大學(xué)》2003年碩士論文

【摘要】： 審美態(tài)度在美學(xué)和文藝創(chuàng)作及欣賞活動(dòng)中起著十分關(guān)鍵的作用，不僅如此，在一個(gè)社會(huì)中，人們的審美態(tài)度狀況如何，可直接顯示出這個(gè)社會(huì)整體的文化、藝術(shù)素質(zhì)的高低，，甚至可以間接地反映出整個(gè)社會(huì)成員的人生價(jià)值觀、精神風(fēng)貌等。因此，對(duì)于審美態(tài)度的研究有著十分深遠(yuǎn)的意義。反觀我國(guó)審美態(tài)度的研究現(xiàn)狀，我們就會(huì)發(fā)現(xiàn)在在美學(xué)領(lǐng)域內(nèi)存在著對(duì)于中國(guó)審美態(tài)度理論不夠重視和對(duì)審美態(tài)度本身研究不足兩個(gè)問(wèn)題：一方面，只要論及審美態(tài)度，我們一般只是從西方傳統(tǒng)美學(xué)及現(xiàn)代美學(xué)中有關(guān)審美態(tài)度的理論中歸納出一些共性的東西，卻忽略了對(duì)于中國(guó)豐富的傳統(tǒng)審美態(tài)度理論的挖掘；另一方面，相比態(tài)度曾數(shù)次成為社會(huì)心理學(xué)研究的重點(diǎn)課題而言，審美態(tài)度作為一個(gè)心理范疇卻一直沒(méi)有成為審美心理學(xué)研究的熱點(diǎn)。基于上述思考，本文擬就首先對(duì)審美態(tài)度理論進(jìn)行歷史回顧，以期能在中西審美態(tài)度理論的對(duì)照中尋找兩者的相通之處，然后回到審美態(tài)度本身對(duì)其作條分縷析的論述，以探索審美態(tài)度的內(nèi)部規(guī)律和外部規(guī)律。 一、審美態(tài)度理論的歷史考辨 關(guān)于中西審美態(tài)度理論的歷史回顧以及對(duì)審美無(wú)利害關(guān)系的辨析。 中國(guó)審美態(tài)度理論成形很早。我們?cè)谖闹辛信e論述了先秦老莊美學(xué)中的三個(gè)命題：“滌除玄鑒”、“身與物化”及“以天合天”。“滌除玄鑒”命題從審美注意的角度對(duì)審美態(tài)度作了分析；“身與物化”則從審美移情的角度討論了審美態(tài)度；“以天合天”也與審美態(tài)度有關(guān)，它強(qiáng)調(diào)的是在創(chuàng)造過(guò)程中主客體之間要保持一定的心理距離。中國(guó)古代審美態(tài)度理論不僅在文藝創(chuàng)作領(lǐng)域產(chǎn)生了影響，而且有偏于人生態(tài)度的價(jià)值內(nèi)涵。 西方審美態(tài)度理論近代之后才成熟起來(lái)。與中國(guó)古代審美態(tài)度理 論遙相呼應(yīng)，我們?cè)谖闹辛信e論述的西方當(dāng)代審美態(tài)度理論中的三種 學(xué)說(shuō)是：斯托爾尼茲和維瓦斯的注意說(shuō)，立普斯的移情說(shuō)和布洛的。。 理距離說(shuō)。西方當(dāng)代審美態(tài)度理論不僅體現(xiàn)了近代西方美學(xué)研究重點(diǎn) 從客體轉(zhuǎn)向主體的趨勢(shì)，而且把審美主體在審美關(guān)系中的地位絕對(duì)化 了。 無(wú)論是注意說(shuō)、移情說(shuō)還是距離說(shuō)，都是以“無(wú)利害關(guān)系”作為 其最根本的特性，“審美無(wú)利關(guān)系”在審美態(tài)度理論中占有核。C地位。 其實(shí)，在無(wú)關(guān)功利之下隱蔽著不以個(gè)人的利益為轉(zhuǎn)移的更為廣泛和深 刻的社會(huì)意義和社會(huì)內(nèi)客，它以潛移默化的方式表現(xiàn)于個(gè)人的審美心 理之中。圍此，審美態(tài)度的功辛IJ性是間接的；又是影響深遠(yuǎn)的。 二、審美態(tài)度內(nèi)部規(guī)律的探析 審美態(tài)度的性質(zhì)和結(jié)構(gòu)，功能和流程及其歷史生成和現(xiàn)實(shí)發(fā)生。 ．審美態(tài)度是一種既不同于實(shí)用態(tài)度又不同于科學(xué)態(tài)度的專(zhuān)為審美 服務(wù)的特殊的心理態(tài)度。它不僅作為一種心理準(zhǔn)備在審美發(fā)生之前就 存在于主體的心理之中，而且作為一種特殊的審美。。理機(jī)制會(huì)貫穿于 整個(gè)審美。C理過(guò)程的始終。通過(guò)探討審美注意在整個(gè)審美。C理過(guò)程中 的分配來(lái)說(shuō)明審美態(tài)度的上述性質(zhì)。審美態(tài)度是一種立體、動(dòng)態(tài)和多 層面的復(fù)合心理結(jié)構(gòu)，由外及里分別是注意層、時(shí)空層和人格層。 審美態(tài)度的心理功能是與其結(jié)構(gòu)緊密相聯(lián)的，深層的審美人格傾 向決定著審美動(dòng)機(jī)，表層的審美情境注意左右著審美定向，中層的審 美。。理時(shí)空?qǐng)?zhí)行著整合的任務(wù)。所以，審美態(tài)度具有三種功能：動(dòng)機(jī) 功能、定向功能和整合功能。對(duì)應(yīng)于審美心理過(guò)程的審美期待、審美 展開(kāi)和審美彌散三個(gè)階段，我們把審美態(tài)度的心理流程劃分為初始階 段、展開(kāi)階段和效應(yīng)階段。隨著審美心理過(guò)程的結(jié)束，審美態(tài)度也完 成了自己的使命而返回到日常的態(tài)度。 審美態(tài)度作為人類(lèi)一種最基本的審美心理結(jié)構(gòu)，必然是由動(dòng)物的 ·二理發(fā)展演變而來(lái)的，本文分述了審美態(tài)度諸層心理結(jié)構(gòu)的具體生成。 2 審美態(tài)度的發(fā)生與人的發(fā)育成長(zhǎng)是同步的，兒童的心理發(fā)展分為嬰幼 兒期、兒童期和青春期，本文則相應(yīng)把審美態(tài)度的發(fā)展過(guò)程也劃分為 了三個(gè)階段：天生的審美潛能、不自覺(jué)的審美態(tài)度和自覺(jué)的審美態(tài)度。 三、審美態(tài)度外部規(guī)律的求索 審美態(tài)度的外部體現(xiàn)，心理調(diào)查的內(nèi)客及其與人的全面發(fā)展。 我們從共性與個(gè)性兩個(gè)方面來(lái)分述審美態(tài)度的外部體現(xiàn)：一方面， 審美態(tài)度會(huì)體現(xiàn)一定的時(shí)代性、民族性和除級(jí)性；另一方面，審美態(tài) 度在每一個(gè)體身上呈現(xiàn)出差異性，根據(jù)審美。。理因素我山’fi巴個(gè)體的審 美態(tài)度劃分為四種類(lèi)型：感知型、想象型、情感型和理解型，這種劃 分是相對(duì)的。 對(duì)審美態(tài)度調(diào)
[Abstract]:Aesthetic attitude plays a key role in aesthetics and literary and artistic creation and appreciation activities. Not only so, in a society, how the people's aesthetic attitude can directly show the whole culture of the society, the quality of the art, and even indirectly reflect the values of the whole society and the spirit and features of the whole society. Therefore, the study of aesthetic attitude is of profound significance. In contrast to the current research status of aesthetic attitude in China, we will find that there are two problems in the field of aesthetics in the field of aesthetic attitude and the lack of research on the aesthetic attitude itself: one side, as long as we discuss the aesthetic attitude, we are generally only from the perspective of aesthetic attitude. Some common things are summed up in the theory of aesthetic attitude in western traditional aesthetics and modern aesthetics, but it ignores the excavation of rich traditional aesthetic attitude theory in China. On the other hand, the attitude of aesthetic attitude has never been a psychological category but has been a key topic in social psychology several times. On the basis of the above thinking, this paper makes a historical review of the theory of aesthetic attitude, with a view to finding out the similarities between the Chinese and Western aesthetic attitude theory, and then returning to the aesthetic attitude itself, in order to explore the internal law and exterior of the aesthetic attitude. Law.
First, the historical examination of the theory of aesthetic attitude
A historical review of the Chinese and Western aesthetic attitude theory and the analysis of the aesthetic interest.
The theory of Chinese aesthetic attitude has been formed very early. In this article, we enumerate three propositions in the aesthetics of Lao Zhuang in the pre-Qin period: "to eliminate the mystery", "body and materialization" and "to heaven in heaven", and to analyze the aesthetic attitude from the angle of aesthetic attention. "Body and materialization" are discussed from the angle of aesthetic empathy. The aesthetic attitude and the "heaven in heaven" are also related to the aesthetic attitude, which emphasizes the need to maintain a certain psychological distance between the object and the object in the process of creation. The ancient Chinese aesthetic attitude theory not only has an influence on the field of literary and artistic creation, but also is partial to the value of the attitude of life.
The western aesthetic attitude theory just matured after modern times.
The three kinds of western contemporary aesthetic attitude theories are enumerated in the article.
The theory is: the attention of staelni and Wei Si said that the theory of empathy and the Bros.
The western contemporary aesthetic attitude theory not only embodies the focus of modern western aesthetics research.
From the object to the main trend, and the absolute position of the aesthetic subject in the aesthetic relationship.
Now.
Whether attention is paid to empathy or distance, it is a matter of "no interest".
The most fundamental characteristic is the "aesthetic interest free relationship", which occupies a nuclear.C status in the aesthetic attitude theory.
In fact, under the irrelevant utilitarianism, it is more extensive and deeper than personal interests.
The social meaning of the inscribed and the customer in the society are embodied in the aesthetic sense of the individual in a subtle way.
In this sense, the IJ of aesthetic attitude is indirect and far-reaching.
Two, the analysis of the internal law of the aesthetic attitude
The nature and structure, function and process of aesthetic attitude and its historical generation and reality.
Aesthetic attitude is a kind of aesthetic appreciation which is different from practical attitude and different from scientific attitude.
The special psychological attitude of service. It not only serves as a psychological preparation before the occurrence of aesthetics.
It exists in the mind of the subject, and as a special aesthetic mechanism, the mechanism will run through.
The whole process of aesthetic.C is always discussed through the discussion of aesthetic attention in the whole process of aesthetic.C.
The distribution is to illustrate the above nature of aesthetic attitude.
The complex psychological structure at the level is the attention layer, the space-time layer and the personality layer respectively.
The psychological function of aesthetic attitude is closely related to its structure, and the deep aesthetic personality is inclined.
To determine the aesthetic motivation, the surface aesthetic situation pays attention to the aesthetic orientation and the middle level trial.
The aesthetic attitude has three functions: motivation.
Function, orientation function and integration function. It corresponds to the aesthetic expectation of aesthetic psychological process.
In the three stages of development and aesthetic dispersion, we divided the psychological process of aesthetic attitude into the initial stage.
With the end of the aesthetic psychological process, the aesthetic attitude is over.
It has become a mission to return to the daily attitude.
As the most basic aesthetic psychological structure of human beings, aesthetic attitude is inevitably caused by animals.
Two. The development of this theory has been divided into three parts: the concrete formation of the psychological structure of various levels of aesthetic attitude.
Two
The occurrence of aesthetic attitude is synchronous with human growth and development. Children's psychological development is divided into infants and young children.
In the period of childhood, adolescence and adolescence, the development of aesthetic attitude is also divided into three parts.
There are three stages: the inherent aesthetic potential, the unaware aesthetic attitude and the conscious aesthetic attitude.
Three, the seeking of the external law of the aesthetic attitude
The external embodiment of the aesthetic attitude, the inner customers of psychological investigation and their all-round development.
From the two aspects of generality and individuality, we divide the external embodiment of aesthetic attitude: on the one hand,
The aesthetic attitude will embody certain times, nationality and de grading; on the other hand, the aesthetic state.
The degree is different in every individual. According to the aesthetic factors, the fi bar in our mountain is examined by individuals.
There are four types of American attitudes: perception, imagination, emotion and understanding.
The points are relative.
On the adjustment of aesthetic attitude
【學(xué)位授予單位】：曲阜師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2003
【分類(lèi)號(hào)】：I01

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本文編號(hào)：1966137