【摘要】： “藝術(shù)精神”是一個很難確切把握的概念，因?yàn)樗囊饬x既是游移的，又是籠統(tǒng)的。“游移” 表現(xiàn)在從遠(yuǎn)古至今各個歷史時期，“藝術(shù)精神”一詞的內(nèi)涵都不盡相同，中國藝術(shù)精神可以說是一 個在不斷建構(gòu)中的體系；“籠統(tǒng)”表現(xiàn)在這個定義既屬藝術(shù)范疇，又屬美學(xué)、哲學(xué)、與歷史等領(lǐng)域 的一部分，可以從不同的角度加以闡釋。所以，作為重要前提本文將其界定為“文學(xué)藝術(shù)中所體 現(xiàn)出的共同時代精神，既人的精神�！蓖瑫r探討的范圍主要集中在西漢末年到東漢末年之間的這一 歷史時期。 漢魏之間，人的精神世界和文學(xué)藝術(shù)都發(fā)生了明顯轉(zhuǎn)變，主要表現(xiàn)為人的自我生命意識漸趨 覺醒與文學(xué)藝術(shù)的漸趨獨(dú)立。這一轉(zhuǎn)變經(jīng)歷了一個長期的漸進(jìn)過程，從產(chǎn)生到興盛、從稚拙到精 妙。這一轉(zhuǎn)變歷程發(fā)生的原因主要在于當(dāng)時特殊的時代背景與社會思潮的影響。 從時代背景方面來看，兩次嚴(yán)重政治危機(jī)的發(fā)生、自然界災(zāi)異現(xiàn)象的日趨頻繁、思想界經(jīng)學(xué) 的沒落與信仰的危機(jī)以及由此所引發(fā)的人們心靈中浮躁與惶惑不安，構(gòu)成了此二百六十年間一個 晦暗不明的背景色調(diào)。然而“天”、“皇權(quán)”、“圣人”等權(quán)威的理念開始發(fā)生動搖，雖造成了人心 的茫然無助，同時也使人們的思維得以從對“權(quán)威”的依賴和崇拜中解放出來，更重要的是，給 各種新的社會思潮的流行創(chuàng)造了寶貴的契機(jī)。西漢末年，重視自然無為的道家哲學(xué)、重視神秘之 力的讖緯方術(shù)與信仰巫鬼的民間道教紛紛而起，匯成一股很強(qiáng)的神秘而又玄奧的社會思潮，這一 思想潮流的中心不是“神”，更非設(shè)新的權(quán)威，只在——真實(shí)的生命。 特殊的歷史背景與思想背景，對漢魏之間個體自我的獨(dú)立意識與生命意識的覺醒，產(chǎn)生了一 定的啟發(fā)與促進(jìn)作用。主要表現(xiàn)在人們觀念與心態(tài)的轉(zhuǎn)變，如對宇宙的理解漸趨開放，對天人關(guān) 系的理解由局畏生疏到以人為中心的和諧，對生死的理解更由渴望仙界的不安分到守望生命、愛 戀生命。人們心態(tài)上的轉(zhuǎn)變例如士大夫原來往往以讀經(jīng)、取仕、立功、立德、積極進(jìn)取為實(shí)現(xiàn)生 命價值的真正途徑，而到了漢魏之間，，則向著知識的博覽貫通、興趣的廣泛深入，以及人生的淡 泊名利、清議干政、或避世遠(yuǎn)逸、游戲官場等等的方向發(fā)展，然而其根本正在于對個體自我生命 的突出與重視。工匠藝術(shù)家的心態(tài)同樣發(fā)生了改變，他們由原來的身份與精神的雙重束縛中突破 出來，獲得了精神的解放，同時也形成了屬于自己的獨(dú)立信念與尊嚴(yán)。 由外在的追逐向真實(shí)生命本身的回歸，是漢魏之際時代精神轉(zhuǎn)折的總傾向，在此基礎(chǔ)之上， 漢魏之際的文學(xué)藝術(shù)如畫像石（磚）、草書、文人五言詩和抒情小賦、鄭聲都展現(xiàn)出與西漢早、中 期的文學(xué)藝術(shù)大不相同的具有獨(dú)立意義的時代精神特征：如回歸生命，在文學(xué)藝術(shù)中主要展現(xiàn)以 人為中心的世界，雖然這期間縈繞著虛幻的神靈祥瑞，但也都已染上人間的色彩，作為生命的保 護(hù)神的形象而存在；如善于抓住一個個動態(tài)中的瞬間來展現(xiàn)生命中最美最真實(shí)的一面；喜歡刻畫 蘊(yùn)含在一切生靈中的力量；如在重視聲、形、文字的同時，更注重蘊(yùn)含在生命之中活潑的精神躍 動；如注重向無限的時間與空間境界延伸感覺的觸角，把握與宇宙深處的韻律相契合的通暢氣 脈，……而自我的情感也在這種新的藝術(shù)方式中獲得自由的無拘無束而又淋漓盡致的宣泄。 藝術(shù)精神是人的精神世界，或整個時代精神世界的形象的外化，當(dāng)藝術(shù)的理論與觀念的腳步 仍滯留在實(shí)用的目的和道德教條中時，藝術(shù)已經(jīng)在驕傲地表明精神世界的變遷。然而結(jié)論的得出 必須慎重，把西漢末年與東漢末年劃分為一個截然的時段，并不表明只是在西漢的元帝之后才發(fā) 生了種種變遷，而是說在西漢末年的社會危機(jī)發(fā)生之后，這種種變遷才演變成了一種值得注意的 氣候，并對社會產(chǎn)生較為普遍的影響。 漢魏之際藝術(shù)精神的嬗變發(fā)生的內(nèi)在動因，大致可以歸納為以下幾個方面：1、在幾種新思潮 —— 的共同作用下，士大夫與工匠藝術(shù)家的心靈世界都發(fā)生了很大的轉(zhuǎn)變，以“道”為主體的哲學(xué)精 神和以神秘自然力、巫鬼為特征的信仰精神，在影響著人們精神世界更深的層面；2、是由思想和 身份都漸趨解放士大夫與工匠藝術(shù)家共同創(chuàng)造的結(jié)果；3、而東漢也是一個適合于進(jìn)行自由藝術(shù)創(chuàng) 造的時代，沒有多少成法可依，沒有許多圣者的真跡可供臨摹，沒有冥冥中駭人的主宰—…·，這 樣反而更充分地發(fā)揮出了大多數(shù)人的潛在的創(chuàng)造力。 漢魏之際藝術(shù)精神的擅變雖然是一個不斷變化的過程，它也形成了一種具有獨(dú)立時代意義的 精神特征，上承先秦西漢，但又比先秦西漢更多人性的意味，下啟魏晉，卻又沒有魏晉那種近乎 病態(tài)的積弱，它的色調(diào)是健康開朗、活潑多情的。它的形成極具開創(chuàng)性，不僅在實(shí)踐上為此后積 累了寶貴的經(jīng)驗(yàn)，更確立了表現(xiàn)人的真實(shí)生命這一基本方向。
[Abstract]:The "the spirit of art" is a very difficult concept, because its meaning is both wandering and general. "to swim" In that historical period from time to time, the connotation of the term ""the spirit of art"" is different. State art spirit can be said to be an ongoing system; the "general" is expressed in this definition belongs to the art category, and is part of the fields of aesthetics, philosophy, history and the like, and can be obtained from different angles Therefore, as an important premise, this article defines it as" the body of literature and art " common-time essence The spirit of the present is the spirit of the present. "The scope of the discussion is mainly in the period between the end of the Western Han and the end of the Eastern Han Dynasty. Between the Han and the Wei, the spiritual world and the literature and art of the people have taken place. The change, the main performance is the self-life consciousness of the person, the awakening and the literature and art The transition has gone through a long-term, gradual process, from the generation to the prosperity, from the young to the fine. The reason for this transition is the special background of the time and the influence of the trend of the society. From the background of the background, the occurrence of two serious political crises, the increasingly frequent nature of the phenomena of the natural disasters, the crisis of the ideological and social science and the crisis of the belief and the people's mind, which are caused by this, constitute the two-hundred An obscure background tone for 60 years. However, "day",

"impercial p The idea of power of lower ", "a saint", etc. starts to move." The shake, which causes the people's minds to be at the loss of helplessness, also makes people think of it from the "trunk" to the "trunk" It is more important to be free from the dependency and worship of the "authority" , and more importantly, to The popularity of all kinds of new social thoughts has created a precious opportunity. In the last year of the Western Han Dynasty, the Taoist philosophy of nature was emphasized, and it was heavy As a result of the mysterious force and the folk Taoism of the witch of the faith, it has become a strong one The mysterious and mysterious social trend of thought, the center of this ideological trend is not "Chunk>" a go d ", more than a new authority, only in the true life. Special historical back In view of the background of the view and thought, the individual self-consciousness and the awakening of the life consciousness of the individual between the Han and the Wei were created. The inspiration and promotion of the setting. The change of the people's concept and the state of mind, such as the understanding of the universe, is becoming more and more open to the day. The understanding of the man-to-life system is made by the Bureau to the harmony of man-made center, and the understanding of life and death is more determined by the desire of the immortal. The rest of the world is to watch life and love life. People are in a state of mind The transformation of the scholar, for example, is often used to read the classics, to take an order, to set up the work, to stand for morality, and to make a positive progress to the realization of the students. The real way to the value of life, and between the Han and the Wei, is through the knowledge, the extensive in-depth of interest, and the life The development in the direction of the light of the fame, the dry administration, or the escape of the world, the official field of the game, and so on, The attitude of the craftsman and the artist is similar to that of the craftsman's artist. The change, which is broken through the double binding of the original identity and the spirit, has obtained the solution of the spirit In the same time, it also forms the independent belief and the dignity of one's own. The pursuit of the outside is to the real life. The return of the time is the general tendency of the time of the time of the time of the Han Wei, on which the Han Wei time-to-day The literature and art, such as the picture stone (brick), the grass book, the literati's five-word poetry and the lyrical little Fu, the Zheng's voice showed the same as the Western Han The characteristics of the time and spirit of the times that are very different from the literature and art of the middle period: such as the return Life, in the art of literature, is mainly the world of man-made center, although this period is haunted by illusory. The spirit of the gods, but also the color of the world, exists as the image of the life-preserving and protecting God. The one who is good at grasping one of the most beautiful and the most real one of the life; likes to depict. The power contained in all creatures; such as in the heavy. At the same time as a sound, a shape, and a word, more attention is paid to the lively spiritual leap of life; for example, note heavy An antenna that extends to an infinite amount of time and space, and holds a smooth, well-ventilated, self-feeling that is in agreement with the rhythm in the depths of the universe. In the new art, free and unfettered, unfettered and incisive, artistic spirit is human. The externalization of the image of the world, or the whole time, as the theory and concept of art The art has been proud of the changes in the spiritual world when it is still in practical purposes and moral dogma. The end of the Western Han and the end of the Eastern Han Dynasty must be marked with caution. It is divided into a distinct period of time, and it does not show that it is only after the Emperor of the Western Han Dynasty. The change, it is said, that after the social crisis of the last year of the Western Han Dynasty, all these changes have evolved into a remarkable The climate, which has a more general impact on society. The internal causes of the occurrence of the transformation can be summarized as follows:1. In the following aspects:1.
【學(xué)位授予單位】：華中師范大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2001
【分類號】：J120.9

【引證文獻(xiàn)】

相關(guān)博士學(xué)位論文 前1條

1 史愛兵;20世紀(jì)：學(xué)人與藝術(shù)[D];中國藝術(shù)研究院;2007年

相關(guān)碩士學(xué)位論文 前1條

1 陳卓;中國傳統(tǒng)裝飾紋樣[D];中南林業(yè)科技大學(xué);2009年

本文編號：2496329